>95 
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/ 1 



LETTERS 



ON THE 



OF 



a $, jf^f^d 



The enclosed pamphlet is one of a limited number of 
copies of proof sheets that have been printed for private 
circulation in advance of the completion and publication 
of the work. When the illustrations and accompanying 
descriptions shall have been perfected, a copy of the com- 
pleted work will be sent you, in exchange for this which 
I shall then desire to withdraw. Meanwhile will you 
please retain possession of this incomplete copy and 
treat it as not yet made public. J. H. 



THE 



If 



I 



OF 



DEMONSTRATED, 



BY 



AN ANALYSIS OF THE TEMPERAMENTS AND OF PHRENOLOGICAL 
FACTS . IN CONNECTION WITH MENTAL PHENOMENA 
AND THE OFFICE OF THE HOLY SPIRIT 
IN THE PROJESSES OF THE MIND : 



IN A SERIES OF LETTERS, 



TO THE DEPARTMENT OF PUBLIC INSTRUCTION IN THE 
CITY OF NEW YORK. 



BY 






JOHN HECKER 



NEW YORK. 



1866, 






•ft ^ 



Entered According to Act of Congreep, iu the year 1866, 

Bt John Hecker, 

la the Clerk's Office of tbe District, Court of the Uuited States for tbe 

Southern Distiict of New York. 



Department of Public Instruction, J 
Superintendent's Office, 164 Grand St., > 
Mm, 24. 1865. > 



May 24, 1865. 

John Hecker, Esq., 

My dear Sir *• 

I have listened with much interest to the views which you have from 
time to time, presented as to the need of modifying the processes of dis- 
cipline and induction employed in the Public Schools of the city. Very 
much of the criticism which you have made as the result of your obser- 
vations, I deem so just and important as to demand an immediate atten 
tion, with the view to correction and improvement. _ 

I would therefore, request you to state, in writing, the P^ar 
methods of reform or modification which appear to you feasible under the 

^"position, I feel, will be an important aid in suggesting 
and carrying out such measures as will prove of benefit to the school. 
Trusting you will be able to comply with this request at an early day, I 
_ Yours truly, 

am HENRY KIDDLE. 



THE REPLY. 

New York, June, 1865. 
Henry Kiddle, Esq.. 

Dear Sir : — The opportunity which your late note of inquiry affords 
me of laying before you. in writing, some views connected with the sub- 
ject of practical education in our Ward Schools, I very gladly accept. 
In the discharge of the duties devolved upon me, as Public School 
Inspector of the Second District, it is my desire to co-operate in every 
way in my power, with my co-laborers in the department ; and I feel it to 
be my immediate duty to lay before you such suggestions as an experi- 
ence of thirty-five years, spent in closely studying the nature of man, 
enables me to make. 

In the first place, the most important fact which has been apparent 
to me, after having examined the eighteen Public Schools of my district, 
and having acquired some general knowledge of the magnitude and impor- 
tance of the system of public instruction throughout the whole city, (at 
the head of which Mr. Randall and yourself, with Messrs. Calkins, Jones, 
and Seton are practically placed) is, that the laws of growth seem unob- 
served, both in the general organization of the system, and by the teachers 
in practically administering it. There is no recognition of the existence 
of these laws in the nature of the child. 

Education is not alone concerned with the imparting of information. 
In order that the information may be received, there must be a certain 
growth or development ; and to guide and assist the divinely ordained 
process of growth both of body and mind, is a part of the duty of the 
educator ; because this right development is required both as a condition 
to the successful communication of knowledge, and as a condition of the 
ultimate welfare of the subject, without which the acquisition of know- 
ledge may prove a curse instead of a blessing. 

Therefore, the methods of education should be based upon an intelli- 
gent recognition of the laws of growth, and a sympathy with them and 
an adaptation to them. 

Growth, it is true, is considered by teachers, to a certain extent ; but it 
is measured, usually, by size, or rather height of body, and by the exist- 
ing amount of information possessed by the child. These are important 
circumstances to be taken into account, in estimating the growth of a 
child ; but they are not to be relied upon as guides. There exist in the 
nature of the child, certain laws of growth, and these so far as they re- 
late to the bodily condition and development, depend on what are denom- 
inated the temperaments. As the brain is dependent on the body, which 
is to it, what the soil is to the plant, these temperamental laws are of 
fundamental importance in dealing with the growth of the mind ; and 
some understanding of them is almost essential to give the teacher that 
untiring sympathy with the children which ought to be possessed. 



a. 



The earliest phenomenal appearance of organic mental life is at birth, 
in the infant's crying. This is caused by the inhaling and exhaling of the 
atmosphere, expanding the cells of the lungs, producing pain. Here the 
first attention of the mother is called to her offspring, m sympathy. 
The mother of the child is the ordained means by which the ^child is 
properly to be cared for, up to the age of seven years. Throughout this early 
period, a good mother will always use, as the leading means of her care the 
same sympathy, together with, however, the necessary punishments to 
Twlen a proper degree of fear and respect. The teacher ought to take up 
the work at the point where tbe mother leaves it, and should deal wi h he 
same means :-first sympathy, then fear and respect. It is because of the 
necessity for this sympathy, that experience and pract.ca 1 know edge in 
our primary schools places children of a tender age in charge of female 
Lachers But in the progress of development, when tbe Social and Animal 
Propensities gain more force, especially in boys, male teachers are .required. 
They ought, however, still to maintain the same sympathetic control as the 
female teachers. , 

The number of children in a family has an important relation to their 
training; because if the mother's attention is concentrated upon one or 
twTonfy, the constant repetition of the exercise of the faculties in which 
they predominate tends to special and unequal developmen it, which re- 
sults in angularity of character. This is why the only child is generally 
a peculiar child, L often a spoiled child. Where the family is b^rge, 
but not too large for the care of the parents, the activities of the facul- 
ties of each child act and re-act upon those of the others, some jmes m» 
sympathy and sometimes in opposition. The nother supervises the chil- 
dCtn these immediate relations with each other, and checks extreme 
manifestations, and soothes the friction, but does not m erfer< , ex pt by 
necessity. In a large family, therefore, there is a greater scope jo the 
free and equal development of the child, giving greater breadth of capa- 
city for future action, than if the child is isolated or nearly so an under 
the more exclusive influence of the parent. These conditions the teacher 
should strive to preserve in the school, and should preside over the mu- 
tua relations Ae children among themselves, with the same sympa 
thetic supervision, and abstinence from unnecessary int -ference wh h the 
mother maintains in the most allowable conditions of family education. 

And as new tasks and burdens are to be imposed upon the child, when 
it leaves the mother to enter school, it is of the utmost importance .that 
the teacher possess and conform to a knowledge of the laws which govern 
growth and development, especially of the physical system, in children. 
Desiring in this letter to confine myself to the elucidation of a single 
subject, I shall refer only in a very limited and special manner to ^the _ laws 
of growth as they affect temperamental characteristics; but I will, in 
some future communication, trace their influence upon the phases ot 
mental development comprised in the process of education. 



You have already understood from me, in conversation, that the leading 
measure which I have thought might be advantageously adopted at this 
time, for the improvement of our Public Schools, consists in a classification 
of the pupils, based partially upon these characteristics and conditions. 
The present system of classification brings together twenty, thirty or 
nearly forty pupils of equal proficiency, into the same class-room, and 
under the same exercises and treatment, but makes no allowance for dif- 
ferences of character, disposition, etc. Now, I am convinced that it is 
practicable to take notice of the distinctions of temperament at least, and 
in a way which will increase the efficiency and success of the teacher's 
efforts, and at the same time will not necessarily involve any change in 
the existing mode of classification. The principles I advocate may be 
applied to classes as they are now formed ; though if my views were fully 
and extensively carried out, and were found as useful and succcesful 
as I believe they would be, they would ultimately modify, somewhat, the 
selection of pupils for the various classes. 

IMPORTANCE OF REGARDING TEMPERAMENTAL DIFFERENCES. 

A few remarks upon the general principles on which the distinctions 
of Temperaments are based, will, perhaps, be not deemed irrelevant. 
Theoretic writers have suggested several systems, some of which, (for 
example, that of Powell, of which a good account is given in Appleton's 
"New American Cyclopedia" — article, Temperaments) — are carried 
into very minute subdivisions ; but for the purpose of a practical appli- 
cation to education, only the leading temperaments need be regarded. 
They are : 

The Nervous temperament, 

The Sanguine " 

The Lymphatic " 

The Bilious 
These are extensively understood, having been recognized by phy- 
siologists since the time of Hippocrates, and are well marked and easily 
distinguished, without requiring any special education on the part of the 
observer. The Principals of our Ward schools could easily qualify them- 
selves to divide a class into four portions, according to the predominance 
of the four temperaments respectively, and such a division would be tho- 
rough enough for practical purposes. For the purpose of illustrating 
this I will here enumerate the principal characteristics of each. 

The peculiarities of the Nervous temperament spring from the fact that 
in such physical organization, the brain and nervous system predom- 
inate in the make-up of the individual in proportional size and in activity. 
Their functions are stronger than others in the system. The Sanguine 
temperament, in like manner, indicates the predominance of the lungs 
and arterial system over the other animal functions. The Lymphatic 
temperament is accompanied by a similar predominance of the stomach 
and ganglions and digestive system; and the Bilious, by that of the liver, 
— the great secreting organ of the body. 



5. 

To appreciate how much the susceptibility of a child to mental impres- 
sions is modified by the temperamental character, it must be borne in mind, 
that the brain is the seat and center of mental life ; the lungs, the seat of the 
warmth and forces which the atmosphere gives ; the stomach, the organ of 
liquid supplies for the system ; and the liver, the organ of secreting those 
supplies for sustaining life. Two things are always to be taken into view, 
when estimating either of these bodily organs, its size and its activity. Size 
is the measure of power ; activity of influence. Each organ is to be esti- 
mated, not absolutely, by what it is in itself, b ut relatively and with reference 
to the influence it may exert or receive from the other three functions. 
Thus, in a constitution in which the brain is the predominant organ, 
if the lungs are active, they give, by the higher arterialization of the 
blood, more warmth and impressibility to the action of the brain ; and, 
whei'e size in the lungs is super-added to activity, increased power and 
continuousness of influence are acquired by the brain. But when the lungs 
are of such activity and size that they form the predominant organ in the 
body then their activity supersedes that of the brain, and the latter 
in proportion loses the power of continuous effort. Again, in respect 
to the stomach, size, especially when combined with activity, produces 
fullness in all the ganglions and tissues, and by maintaining a con- 
tinuous supply of liquids and keeping the capillary vessels surcharged, 
restrains the action of the brain in respect to vigor and intenseness 
of mental effort, but gives ease and freeness. The action is no longer 
violent, but becomes placid. When, however, size and activity reach 
so extreme a point, that the stomach becomes the predominant organ of the 
body, sluggishness, indifference, and lassitude, in the action of the brain 
are the result. 

Again, when the liver possesses a good degree of size and activity, it 
gives tone to the brain, by maintaining a proper supply to each part of 
the system, of the biliary blood, ready to be arterialized by the lungs. But 
if the liver is increased so as to become the predominating organ, it over- 
charges the system, and the result is torpidity through want of vitaliza- 
tion. In proportion also, as the functions of the liver are active, the 
individual is disposed to withdraw from apparent activity, and to act in 
secluded relations. This mental disposition to retirement arises from the 
peculiar action of the liver, in secreting the necessary liquids ready for 
arterialization, at a temperature below that of the other parts of the body, 
(the liver being the seat of low temperature, as the lungs are of heat) ; 
and is strikingly analogous to what is known in animals as " hibernating." 

Each of these four temperaments imparts its own peculiar character 
and expression to the whole system, not only in color, but in all the mani- 
festations of life and activity. Thus the liver, when active, imparts to 
the system tinges of brilliant black, and this expression is characteristic 



of the Bilious temperament. The lungs, when they predominate, give a 
brilliant red, imparting the fiery expression which characterizes the San- 
guine temperament. When the stomach is the leading organ, a torpid, 
lead-like tinge of white is perceived, accompanied by an expression of las- 
situde in all the ganglions and tissues. And the brain, when it leads in 
the organization, imparts vividness, quickness, and sharpness of move- 
ment in all the mental conditions, and gives a clear whiteness and refine- 
ment to the whole expression, and a sharp outline to the features of the 
head. 

In the case of children, growth being the leading necessity of life up 
to the age of puberty, the lymphatic conditions, as a general rule, pre- 
dominate. Subject to this law, however, there are alternations of the 
other temperaments, from which arise very great and important differen- 
ces or modifications of character. Children of a Nervous temperament are 
quick in the action of the brain, and when the brain is well developed, are 
noticeable for intelligence and apprehension ; they are, relatively speaking, 
eager to learn, and learn easily and fast, and are readily impressed 
through the mental faculties. But they are less able to retain what they 
learn, and are more easily diverted from the effort of learning, than those 
of the Bilious temperament; have less warmth of temper in all mental dis- 
positions than the Sanguine; and are less susceptible to our ordinary 
methods of mental training than those of the Lymphatic temperament. 
The Sanguine children are more swayed by pleasures of the senses, and 
less by things which attract the mind, than the Nervous ones ; are less per- 
sistent than the Bilious ; require more tact and care in their education 
than the Lymphatic ; but their superiority in warmth and active energy, 
arising from higher arterialization, renders all exercises and modes of 
education which involve the use of the physical organs, easy and attrac- 
tive to them. Those of a Lymphatic temperament are easily swayed 
and led by the will of the teacher, receiving impressions, as distinguished 
from ideas, easily. They will do as they are urged to do, willingly, but 
are slow of comprehension, as compared with the Nervous, and inert in 
respect to physical activity, as compared with the Sanguine, and change- 
able or variable in purpose and effort, and deficient in retaining im- 
pressions, as compared with the Bilious. The Bilious temperament 
gives permanence to all impressions, enabling a child to retain mental 
impressions when once acquired, though their original acquisition is 
generally more slow and difficult than in the case of the Nervous tem- 
perament. Such children, too, require to be dealt with in a more private 
way than others, the disposition to retirement being a striking trait of the 
temperament. This temperament relieves the child, in some measure, of 
the temptations which out-door sports and amusements offer so power- 
fully to the Sanguine. 



7. 

When we consider that children in a sohool are collected, not as 
operatives in a factory, for what tbey can do, (for if that were the object, 
the proficiency of the individual might well be the sole ground of classi- 
fication), but altogether for what can be done to them — what they can 
receive, — it is evident that differences of temperament, which involve such 
important variations in the proper mode of training, cannot be ignored 
in classification, without seriously affecting the results of education. 

It may be objected to this, that the children of each temperament need 
the sympathetic influence of those of each other temperament, to modify 
or stimulate that which is excessive or deficient in themselves ; and that 
the commingling of the children tends to equalize them, like mixing soils, 
quickening those that are slow, and steadying those that are too volatile. 
This is very true, and this influence must be secured. I have already 
pointed out the most substantial reasons why an aggregation of children 
affords more favorable conditions of development than isolation. But the 
error is in overlooking the distinction between the general arrangements 
upon which the intercouse of the children depends, and special arrange- 
ments for the mere purposes of imparting imformation and training par- 
ticular faculties. The careful observer of children will see that the con- 
tact and intermingling which secures this equalizing influence, is compat- 
ible with classification by temperaments for the purposes of instruction . 
It is in the play ground and in the general relations of the school, that 
the influence of the Sanguine child will arouse and force into activity the 
Sanguine system of the Bilious, the Nervous and the Lymphatic children, 
and that the mental superiority of the Nervous child, will awaken the 
mental force and the ambition of the Sanguine, the Bilious and the Lym- 
phatic. But when the children come to the teacher to receive information, 
his labor is wastefully applied if those who are quick and those who are 
slow, — those who remember upon the first statement, and those who must 
hear again and again, — are all commingled. The existence, in a class of 
slow minded pupils, of a section of quick minded ones, instead of having 
the effect to accelerate the process of acquisition of knowledge by the 
former, will be found rather to tend to confusion and superficiality by 
urging them forward, while it produces listlessness and inefficiency in the 
minds of those who are held back ; and this necessarily deranges the 
whole, and causes great additional care and labor on the part of the teacher, 
and makes teaching so exhausting. 

It is not, however, to be supposed that the mental disposition of the 
child resides in the temperament. It depends directly upon the organiza- 
tion of the brain ; but the temperamental conditions exert a marked in- 
fluence upon the activity of the brain, and in some degree modify the men- 
tal disposition. 



& 



HOW TO ACCOMPLISH CLASSIFICATION BY TEMPERAMENTS. 

I have already said that, for the present, the classification by tempera- 
ments may be entirely subordinate to the existing arrangements of 
the schools. The following are the steps by which the experiment should 
be tried : 

I. The new classification should be introduced through the action of the 
principals and subordinate teachers employed in the present system. I 
have never contemplated that it should be dependent on the knowledge 
or skill possessed by a particular individual outside the organization of 
the schools, but that it should be administered within the schools, by 
the same persons as are intrusted with the usual management and in- 
struction. At the outset, the experiment would necessarily involve and 
require special explanation and aid from some person who, like myself, 
has made the subject one of special study. Such explanation and aid 
could, however, be readily given to the principals and teachers, and the 
method should not be pressed faster nor further than they find that the 
result is satisfactory. 

II. In initiating this method, my first effort would be to obtain the con- 
currence of the principal of some one of the primary schools, in the attempt. 
I should ascertain that she had a general knowledge of the leading tempera- 
ments and the physical signs by which they may be known : there are, of 
course many which, for want of space, are not alluded to in this letter. I 
should^then ask her to arrange the pupils of each class into four divisions 
according to her own judgment of their temperaments, and that they 
should be so seated in the class-room, that the different temperaments 
would occupy separate places. This being done, I should visit the 
class from day to day, and confer with the principal and teachers upon 
the different modes by which these divisions might with advantage be 
managed. Upon this head, explanations cannot be given in detail upon 
paper, but, in the presence of any ordinary children, I should be able 
to make them at once. These Nervous children will understand their 
lessons quickly ; but they will forget them ; they must have reviews — 
the same thing over and over again. These Bilious ones will not 
understand easily ; you must be patient and take plenty of time in ex- 
plaining every thing fully, at first ; but what they have once learned they 
will remember. These Sanguine, ruddy-faced boys by the window, are 
not the ones to sit where they can look out of doors ; every thing they see 
in the street, while under instruction, will distract their attention. Put 
them there by the door, and let the full faced, watery, Lymphatic boys, now 
sitting by the door, go over by the window. 



9. 

III. When the experiment has been tried in a single class, the prin- 
cipal and teacher can determine for themselves whether to go further 
or not. If the results of the system prove it to be advantageous, the 
next step in the work will be to extend it to another class, and this being 
accomplished, to a third, and so on. 

IV. The arrangement of pupils according to temperaments, in the 
manner ihus described, if carried out through the whole school, would 
render it possible to improve the organization siill farther, by assigning 
the different teachers to the classes in such a manuer that the tempera- 
ment of the teacher and the class would harmonize. Tae eiteat to which 
this would be practicable must depend upon »he number of teachers and 
pupils iu the particular school. 

V. Whenever the proposed system shall have been found successful in 
any one of the schools, similar measures can be employed in introducing 
it into others, if desired. 

In conclusion, I desire to express my thanks for the time and attention 
you and your associates have bestowed upon the consideration of my 
views ; and 

I remain, 

Very Respectfully Yours, 

JOHN HECKER. 



With the above letter the following note was sent to Mr. Kiddle. 

New York, June 3, 1865. 
Henry Kiddle, Esq., 

Dear Sir : — Herewith, you will receive a communication from me, 
stating my views in regard to improving the classification of pupils in the 
Public Schools. If any points in it should require further explanation, I 
hope you will do me the favor of giving me an opportunity to afford it. 
A note from you. suggesting any furilier quasi ions, would receive early 
attention from me, or it may be eas : 9r.for you to note the questions oc- 
curring to your mind, in the blank margins, returirng the same to me for 
answers to them. I suppose it is understood that, for vhe present, my 
letter will only be laid before your immediate assoc ! ates and such other 
persons as you may think it important to consult with upon the views 
presented. Whether it be desirable to make the suggestions I have 
offered public, will be a matter for future consideration. 

Respectfully Yours, 

JOHN HECKER, 
2 



10. 

The following communication, from Mr. Kiddle, propounding a series of 
inquiries to Mr. Hecker, was received on the 7th of August, 1865. 

John Hecker, Esq., 

New York, July 27, 1865. 

My dear Sir : — I mislaid the brief note of points of inquiry, which I 
made while in conversation with you a short time ago. I have, however, 
in compliance with your request, made an effort to get my mind on the 
same track, and send the following interrogatories as the result. They 
are of course very crude from the cause which I mentioned in ray last 
interview with you — the want of time for an adequate consideration of 
the subject. 

1. May not all the facts of phrenology and the distinctions founded 
thereon be considered physiological, seeing that they have their origin in 
peculiarities of physical organization? 

2. If so, would not education if based upon it, take cognizance, as the 
foundation of its discriminations and adaptations, of exclusively physical 
peculiarities ? 

3. Would it not then, as a developing or training process, be based in 
its practical operations upon, 1. Peculiarities of temperament ; 2. Pecu- 
liarities of cerebral structure ? 

Such being the case, the following questions would arise : 

(A) As to Temperaments : 

1 . Would the division of temperaments into the four primary classes be 
sufficiently minute as a basis, without taking into consideration the 
various combinations as they usually occur ? 

2. If combinations are to be considered, is the prevailing temperament 
in all cases, to be the guide ? 

3. How are these distinctions of temperament to be made available, 1. 
In discipline ; 2. In instruction ? 

(a) As to Discipline : 

1. What temperaments are best treated by coercive means? 

2. What by persuasive ? 

3. What other considerations are applicable ? 

(b) As to Instruction : 

1. What temperaments are most inclined to study ? 

2. What modifications in treatment should this lead to ? 

3. What temperaments need stimulating to study ? 

4. What considerations as to the different kinds of study have reference 
to the several temperaments? 

5. What other considerations with regard to temperaments ? 



11. 

(B) As to Cerebral Structure : 

1. What general principles (if any), founded upon external mani- 
festations of cerebral structure, may be adopted as a guide in training 
the faculties of the mind ? 

2. Where any organ, for instance, exists in excess, what would be 
the proper treatment ? 

3. What, in case of deficiency ? 

4. In what order should the faculties be trained ? 

5. What is the proper classification of the faculties with respect to 
education ? 

6. How may the perceptive faculties be trained ? 

7. What faculties, phrenologically speaking, may be regarded as con- 
ceptive ? 

8. How should they be addressed and trained ? 

9. What faculties are constructive ? 

10. What treatment is proper for them 1 

11. At what stage should the reasoning faculties be addressed and ex- 
ercised ? 

12. What moral faculties claim an early attention ? 

13. How to be trained ? 

14. What other considerations have reference to this point, in such a 
general summary as the above ? 

You will perceive that these questions are very general, and perhaps 
you will consider some of them vague. If you will, however, reply to 
them, I may, perhaps, be able to ask others more minute and definite. 
Your request at this time has compelled me to present this synopsis 
somewhat prematurely, and, therefore, it is not as well considered as I 
designed to have it. 

Very truly yours, 

HENRY KIDDLE. 



To the foregoing series of interrogatories, Mr. Hecker sent the following 

reply in part. 

New York, August, 1865. 
Henry Kiddle, Esq., 

Dear Sir: — Your note of July 27th, in which you present a series of 
questions with respect to the applications of Phrenology and Physiology 
to Education, was duly received. My answer has been delayed by ab- 
sence from the city. I commence, in this communication, to respond to 
the inquiries in your note. 



12. 

Permit me, at the outset, to thank you for the time and attention be- 
stowed upon my suggestions, and to express my sense of the completeness 
and breadth of view by which the system of interrogations propounded by 
you is marked. Those interrogations cover a very broad and compre- 
hensive field of educational science, and indicate a logical and lucid me- 
thod of treating the subject. They form an exceedingly good outline for 
a somewhat extended development of true views upon education ; and I 
shall be grateful to God if I am enabled to present the truth, in answer to 
your questions, in a manner as clear and lucid as the outline thus furnish- 
ed me deserves. 

At this point I will humbly ask to have some explanation and assurance 
from you as to the extent to which, through our past conversation and 
correspondence, my views upon education have appeared to you to be 
worthy of confidence, and calculated, if properly developed, to attain ac- 
tual success. I feel that there is a need, in preparing my answers to your 
questions, that I should be guided by some knowledge of the impressions 
which my communications have thus far made upon your mind. The 
truths which I urge are, in many respects, difficult of conception; but 
are, I feel, of the greatest practical value. They embrace a knowledge 
of the laws of our mental life, based upon observation, and a classifica- 
tion of the faculties into three groups, the Spiritual, the Intellectual, and 
the Social and Animal. This knowledge, which through many years of 
study, labor, and experience, and by the assistance of Almighty God, I 
have been enabled to acquire, I would gladly communicate to those 
whose mission it may be to give it a practical and useful application for 
the benefit of my fellow men. 

Throughout my discussion of the subjects touched upon by your ques- 
tions, I shall have frequent occasion to refer to the new Phrenologic Bust, 
which I have had prepared for the purpose of exhibi ing, more correctly 
than has hitherto been done, the names of {he organs, and their locality 
and grouping. Asa subject for tb ; s bu^l — dei.*riugtohave an actual, not an 
imaginary, head — I have taken the head of George Washington. The bust 
itself, which is of life-sire, is modeled from {he mask taken from the living 
head, and the contour of the upper and back pa"t of the head is modeled ac- 
cording to the menial character, which he manifested in actual life. The 
colossal bust in mar'o'e which you have seen in my librj-rv is made in that 
design. This bust repreaen^s George Washer on at about the age of forty- 
five, the most active epoch of his )i p e. It esb'blts the marked predominance 
of the lymphatic temperament, produc ; ng torpiuLy of the vascular system, 
by which George Washington was cha v actev. ; zed, and which, taken in con- 
nection with the large ganglionic features of the head and neck, imparted to 
his character its peculiar scope, while these appearances would have led the 
mere physiologist to pronounce the elements of a great character wanting. 
In it also, are corrected the errors, or deficiencies, which are noticeable in 



13. 



every portrait or bust of the Father of his Country ,-such as giving too 
youthful or too aged an expression to his countenance, and the failure to 
represent aright the top and back of the head, in which are embodied the 
most commanding elements of character. In this bust, a sufficiently 
youthful expression for the age represented is given m the front view, 
while the profile or side view exhibits the maturity and steadfastness of 
character by which George Washington was distinguished. And the pre- 
ponderance of the Spiritual Faculties, which in him was quite extraordi- 
nary, is also exhibited. 

Upon the plaster cast of this head are delineated, by raised letters, 
on one side of the head, the name and location of each organ individu- 
alized ; and upon the other side, the three groups into which these organs 

are associated. 

This bust differs from that usually sold by lecturers, in these respects : 
First, It is a true representation of an actual head, exhibiting the phre- 
nologic development of a real character ; while others are mere repre- 
sentations of a generalized ideal of the individual faculties, not present- 
ing their actual groups, by which, alone, the development can be pro- 
perly analyzed and understood. Second, The names employed to desig- 
nate the faculties of the Spiritual group are made to correspond with the 
best view of their nature. The nomenclature heretofore generally in 
use was framed without sufficient recognition of the spiritual nature of 
man. Of the necessity of recognizing this, I shall have occasion to 
speak fully, when I come to describe them, in answer to your questions. 
I employ a nomenclature which expresses this recognition. 

Thus instead of the names intro- I employ the follow- 



duced by Dr. Spurzheim :— in g : — 

Godliness. 
Brotherly -kindness. 
Steadfastness. 



Veneration. 

Benevolence. 

Firmness. 

Conscientiousness. 

Hope. 

Marvelousness. 

Imitation. 



Righteousness. 
Hopefulness. 
Spiritual Insight. 
Aptitude. 



Third, Instead of numbering the organs continuously throughout, 
as in the ordinary mode, I have numbered the organs of each group 
in separate series, designating the members of each series in the order 
in which they should stand when fully developed in the adult. 

One bust of this sort is now completed in plaster ; and I am to be fur- 
nished with copies as fast as they can be prepared. As soon as they are 
ready, I shall place one of them before you for examination. 



14. 



ANSWERS TO THE QUESTIONS. 



The first three questions put by you are connected in subject, and 1 
shall now proceed to give answers to them : 

I. " May not all the Facts of Phrenology, and the Distinctions Founded 
thereon, be Considered Physiological, Seeing that they have their Origin 
in Peculiarities of Physical Organization ? " 

I answer: — That, in addition to facts and distinctions which have 
their origin in peculiarities of physical organization. Phrenology, when 
rightly taught and understood, recognizes others ; viz., those facts and 
distinctions which originate in the spiritual nature of man, and which, 
therefore, ought not to be considered as physiological. 

It has been the misfortune of many persons who have espoused Phre- 
nology, and have ardently advocated its claims as a science, that they 
have not been guided to recognize and develop the truth of the spiritual 
life of man. They have seen in him only the animal and intellectual facul- 
ties, and have supposed that all the phenomena of his nature and modes 
of action could be explained as being only physical phenomena. They 
have not admitted the spiritual nature of what they have called his 
moral faculties. They have recognized only the vitalized brain, and its 
manifestations when led by the Propensities or directed by the Intellec- 
tual Faculties; and, in consequence, they have overlooked the spiritual 
influences which operate upon man's nature and actions, when he is 
properly awakened to them, and have only ascertained the physiologi- 
cal laws of his life. 

The early discoverers of the fact that the brain is the organ of mental 
manifestations, and is composed of distinct organs corresponding to the 
mental powers, in their desire to develop these most important truths, 
overlooked or neglected the spiritual laws, which are no less important ; 
and their followers have, to too great an extent, limited their labors to the 
task of testing, expounding, and advancing the physical part of our 
knowledge alone, instead of combining with it an exposition of the 
spiritual life. This combination must be made ; a recognition of the 
distinct spiritual nature of man, aud of his relations with his Maker, 
Almighty God, must be associated with a true view ot his physical organ- 
ization, before Phrenology can take its proper place as a science, or per- 
form its intended work, as a practical and useful art. Both Gall and 
Spurzheim failed to accomplish this combination. 

Dr. Gall's views are correct, to the extent to which he proceeded, but 
his progress in the development of the science was limited by his moder- 
ate perceptive powers. For his character has been mis-stated ; since 
while it is supposed that he was remarkable for power of the Perceptive 
Faculties, he was deficient in that respect. The strength of his mind, and 
the characteristics which enabled him to conceive and establish the ele- 



15. 

mentary principles of Phrenology, lay in the philosophic and Conceptive 
Faculties. Dr. Spurzheim carried the science to a much more com- 
plete development than it had before received, no man since his time 
having contributed so much to its progress ; but his philosophic classi- 
fication is very imperfect. Dr. Grail's philosophy was sound, but the 
facts were not adequately individualized and presented by him, to give the 
subject its proper place in the minds of men, as a science. Dr. Spurz- 
heim designed to give it the place of a science, and he gathered and pre- 
sented the facts in a way that greatly advanced the investigation ; but 
his classification was not in accordance with the true order and nature of 
man, as proved ; and therefore, the subject had to encounter all the pre- 
judices of established religious and scientific theories. Both of these 
men, however, limited their labors to the task of developing Phrenology 
as a physical science. The fact of the correspondence of the organs of 
the brain with the faculties of the mind engrossed their attention ; and 
the development in detail, of the important laws of spiritual life, which 
should always be considered in connection with the physical facts, many 
of which were first suggested by Dr. Gall, was left for future writers. 
I say, then, that the facts of which Phrenology should take note are 
partly physiological, and partly spiritual; that is, some have their 
origin in peculiarities of physical organization ; aud others in the facts 
of spiritual life ; and that both these realms of truth, the physical and 
the spiritual, must be fully explored by all who would wisely and success- 
fully apply Phrenology to the art of Education. In our presentation of 
the subject in its spiritual as well as physical aspec f , it claims its true 
place as a science. 

II. " If so, ivould not Education if Based upon it, Take Cognizance, as (he- 
Foundation of its Discriminations and Adaptations, of Exclusively 
Physical Pec uliarities. 

This question has been already answered by the preceding re- 
marks. A true system of education does not confine itself to the con- 
sideration of physical peculiarities. It studies these with care, and is 
guided by them in many of its processes and modes of operation. But it 
recognizes the great truth that man is not merely a living body, but that 
he is a spirit acting through an organized body ; and it seeks to in- 
form itself of his spiritual, as well as physical, nature, and to deal with 
both natures by processes appropriate to each. 

There is, it is true, a large field of labor in education, in which physica 
laws are the principal guides. But there is also a field of labor — also 
processes — in which spiritual truths must be recognized and followed, as 
the most important. 



16. 

Let me draw the line of distinction between the different modes in which 
the human faculties act, and indicate the distinctions of treatment which 
these modes require. For the purposes of the present inquiries it is not 
asked that I should develop the anatomical demonstration of the fact that 
the brain is composed of numerous, distinct, organs appropriate to the re- 
spective mental functions I am about to describe. But I may say, that by 
careful anatomical dissections, conducted under my own eye, I have be- 
come convinced of the existence of the individualized organs, as such, in 
the composite or unified form which constitutes the brain. 

I cannot better indicate to the reader the manner in which these organs 
of the brain are connected with each other, than in the words of Dr. 
Spurzheim (Anat. of Brain, p. 188.) "It is extremely interesting to 
trace the connection of the different cerebral masses composing special 
instruments. These connections explain the mutual influence of the 
faculties. The organs of analogous powers are regularly in each other's 
vicinity ; the convolutions that compose them even run into each other. 
The organ of Philoprogenitiveness communicates with that of Inhabitive- 
ness, and with that of courage (Combativeness) ; the organ of courage 
communicates with that of attachment (Adhesiveness) ; and with that 
of Destructiveness. The organ of Secretiveness communicates imme- 
diately with that of Destructiveness, and with that of circumspection 
(Caution) ; the organ of Benevolence communicates with the organ of 
Veneration (Reverence) ; the organ of Firmness is in communication 
with those of all the faculties around it — Veneration, Justice, and Self- 
Esteem ; the organ of justice runs into that of the love of acquiring (Ac- 
quisition) ; this is connected with that of construction (Constructiveness) ; 
the organs of the Perceptive Faculties are all linked together as are 
those of the reflective powers in like manner ; the organ of artificial 
language is placed across the organs of the Intellectual Faculties gener- 
ally. Thus the especial Design which God has taken to establish 
communications between the cerebral parts cannot be overlooked ; and as 
I have already said, it is ibis arrangement that enables us to understand 
the mutual influence of their respective functions." 

The first step toward understanding the activities of the faculties is to 
know that their force resides in the Social and Animal Propensities which 
are situated in the base of the back part of the head, within and above 
the occipital bone and the lower part of the parietal bones : the Intelli- 
gence resides in the Intellectual Faculties, beneath the frontal bone, in 
the front part of the head : the moral qualities and Spiritual disposition 
reside in the upper part of the head, within the parietal bones. 

The activities of the Intellectual Faculties depend for their force on the 
Social and Animal Propensities. It is the object of Education to manage 
these forces, and to direct them to useful purposes. There must be the at- 
tention of a tea' her, to awaken the faculties of the child ; and, in order to 



17. 

fix the attention of the child and give continuity, and invite or compel 
perseverance of effort, the teacher must appeal to those faculties in the 

child's mind which possess a power of restraint over the other faculties. 

The restraining faculties are four in number, — Cautiousness and Secre- 
tiveness, which are among the Propensities, and Conscientiousness (or 
Righteousness), and Firmness (or Steadfastness,) which are in the Spirit- 
ual Group. The latter have but little influence upon the mental disposi- 
tion in childhood, and it is upon Cautiousness and Secretiveness that we 
must chiefly rely in education, for securing attention, restraint, and the 
will of the subject. These restraining faculties, however, act against 
the teacher, rather than in his favor, unless he secures their aid by 
first obtaining the good will or self-interest of the pupil through his 
Propensities, or by obtaining control through fear. 

The activity of a human faculty may be considered either as individ- 
ual, or as associated. It might be in fact individual if it could 
spring from and express, merely the vigor of the faculty itself, unin- 
fluenced by any other faculty, either of the same, or of a different being. 

But, as we have seen each faculty is associated with the surroundingfacul- 
ties contiguous to it, and is more individualized only in proportion as sur- 
rounding, faculties are less developed. It is modified by the action of 
another faculty of the same being and in the same group, and quite 
changed or compounded in character by a faculty in another group. 

Hence in saying that activity may be considered as individual, as well 
as in its association, it is not meant that, at one time, a faculty may act 
individually, and, at another, in association, or in sympathy. An instance 
of individual activity, in actual life, would be monomania. What is 
meant is, that in analyzing the mental processes, we are to have regard, 
first, to the activity of each faculty, considered by itself, bearing in 
mind its size, the group to which its belongs, and the group in which the 
largest faculties exist; keeping in view, secondly, that the force and 
activity and also the restraint, are, naturally, predetermined by and reside 
in the Propensities ; thirdly, that modifications of activity are pro- 
duced by associated faculties, in their combination; and, lastly, that 
further modifications are produced by the sympathetic action of 
other minds. Now the organs of these mental processes, as they are 
actually presented to us, we perceive to be associated in three groups, 
— those of a congenial nature being together, — and the faculties 
belonging to each group, we perceive to be usually in action simul- 
taneously, one or the other predominating, while its associates co-operat 
with, and stimulate or check, its action. The mental act thus exhibited 
is the result of the compound action of the faculties so associated, 
(whether they belong to the same or either of the different groups), not 
the independent act of one. 3 



18. 

The Propensities have an innate passional activity ; the Intellect de- 
pends for its action upon the demand of the Propensities, and therefore 
must be cultivated and educated ; the Spiritual Faculties being natur- 
ally dormant, having inherited the sleep from Adam, must be awakened ; 
for as in Adam all men died, in Christ they all shall be made alive. 

The law by which the faculties act in groups is of fundamental im- 
portance ; and a full and constant attention to it enables us to correct 
tendency toward error, observable in the teachings, not only of many 
phrenologists, but of other intellectual philosophers. The faculties have 
been individualized too much ; the mind has been delineated as if it were 
asubject on the dissecting table, to be separated into parts, and studied only 
in its distinct functions ; whereas, the faculties ought to be viewed, chiefly, 
as constituting a living whole, while the phenomena of their activity 
should be studied as composite organic acts. Herein, the methods of 
Dr. Gall were superior to those of Dr. Spurzheim. In all my views 
upon this subject, I am guided by the predominant fact of the associa- 
tion of the organs into groups ; and I would caution all against the 
error of studying individual activity, without attention to the combina- 
tion of the faculties, by which is obtained all normal action, and to the 
fact that the faculty preponderating in quantity in any group gives its 
character to the group, and that the special character of the associated men- 
tal operations are indicated by the form of the group in its composite shape. 

The following are the three groups, and the faculties composing them. 
Except in the first group, the names employed for the faculties are those 
given by Dr. Spurzheim. 

Group I. — The Spiritual Faculties: — Meditative and Intuitive. 
I. Godliness. 

2. Brotherly-Kindness. 3. Steadfastness. 

4. Eighteousness. 5. Hopefulness. 

6. Spiritual Insight. 7. Aptitude. 

Group II. — The Intellectual Faculties: — Combinative, Conceptive, and 
Perceptive. 
1. Individuality. 2. Language. 

3. Form, (or Configuration). 4. Size. 

5. Weight. 6. Eventuality. 

7. Locality. 8. Color. 

9. Order. 10. Comparison. 

II. Causality. 12. Time. 

13. Tune. 14. Calculation. 

15. Constructiveness. 16. Mirthfulness. 

17. Ideality. 18. Acquisitiveness. 

Group III. — The Propensities : — Social and Animal. 

1. Alimentiveness. 2. Amativeness. 

3. Destructiveness. 4. Philoprogenitiveness. 

5. Inhabitiveness. 6. Adhesiveness. 

7. Combativeness. 8. Self-Esteem. 

9. Secretiveness. 10. Approbativeness. 

H. Cautiousness. * Desire to live. 



19, 

The individual character and activity of any faculty depends upon the 
physical structure and tone of the brain organs. The peculiar form of 
the organ, must receive careful attention, both as to height, breadth, and 
shape. If either side of the organ predominates, the organ is modified 
upon that side by the influence of the organ next to it. This con- 
stitutes and gives rise to the endless variety in each organ. Not only, 
however, the structure, tone, and size of the organ, but also the period 
of life, the health, the supply or degree of vital forces, — all these quali- 
ties taken together, form the conditions on which the individual activity 
of each faculty depends. As the explosion of powder depends for its 
effect, not alone on the quantity of the powder, or its fineness of quality , 
nor on the size of the grain, or the degree of compression, or the shape 
of the instrument, but upon all these things in combination, so also the 
energy of a faculty depends upon the physical qualities of the or- 
gans through which it acts, and the temperamental conditions of the 
bodily organization, in accordance with the general law to which 
I have made reference, that temperamental conditions being equal, 
the size of the brain is the measure of its power, its activity is 
the measure of its influence. Hence, in our treatment of the 
individual activity of the faculties, we must look for the largest 
group, (that giving general character to the mind), and the predominant 
faculty in the group, (this giving mental character in the group in 
which it appears), and we must also consider the physical peculiarities 
of the organic structure. 

We thus deal only with the organs, -^not with the soul itself. We recog- 
nize, however, an existence independent of, and superior to, the brain or- 
gan, — a spirit which is, in this life, limited in manifestation, by its physi- 
cal conditions. For whatever may be the power of a faculty possessed 
by the soul, it acts, while in the body, only through the brain organs given 
it, and its simple activities are limited to those which the structure and 
temper of these organs make possible. If the eye is blinded, the soul 
cannot look through it upon the outer world ; neither can the soul whose 
brain organs of reasoning are diminutive or enfeebled, reason powerfully. 
However powerful the soul may be, it can no more act powerfully 
through a feeble brain, than could a strong man strike powerfully with 
a light hammer. We know the soul by its manifestations ; and, ob- 
jectively considered, these being limited by its instruments, our know- 
ledge is so far dependent on those instruments, i. e., the brain organs. 
There is however, a Spiritual possession by the power of the Holy Ghost* 
which is not thus limited. 

When, the Spiritual Faculties, which are by nature dormant, are 
awakened to life by the Holy Spirit, and predominate in activity, there 
are manifestations of entirely different character, for which the ordinary 
physiological conditions do not account. 



20. 

In so far as the action of the faculties is associated, it depends on the 
relations maintained between the contiguous faculties in their special 
order in groups ; the facility with which they interchange effects upon 
each other depends on the temperaments, and on the relative vigor of the 
faculties, as compared with each other, and as measured by that of the 
organs. Age and period of life, in which the temperaments of the 
body alternate, have their influence ; in infancy the activity of the 
Propensities predominates in developing the body in growth, up to the 
period of puberty ; from puberty to manhood, or middle age, the Intel- 
lectual life becomes settled or mature ; from middle life to old age, 
the Spiritual Faculties take precedence, by the declining activity of the 
Propensities ; and each of these epochs have an important influence in 
directing the faculties. In this realm of inquiry, we are still mainly 
guided by the physical peculiarities of the predominating organs of the 
brain, though we take into view several of them, co-operating in one 
and the same composite act. 

The impressible and sympathetic activity of the faculties must 
next be considered ; and in this realm physical laws no longer guide 
us, but we must have recourse to spiritual ones. For, so far as the 
activity of the faculties is sympathetic, it depends on the relations 
established between the soul and other beings, and the power and 
direction in which those faculties of others are acting, which play 
upon, and stimulate or check, the action of the faculties of the in- 
dividual, and these things follow spiritual laws. 

Up to the age of seven years, more or less, varying in accordance 
with the law of inheritance, the work of education naturally depend* 
upon the mother for its sympathetic continuance. At the period when 
the mother's responsibility diminishes the teacher takes it up, and should 
commence and continue it under the same conditions of sympathetic in- 
fluence. 

There may be a limited and partial success, in teaching, attained by 
natural gifts, but however great the natural gifts of the teacher, and 
however earnest his efforts, his success, especially in the higher depart- 
ments of moral and of spiritual training, will be only limited and par- 
tial, unless, as a means acquiring power, he is under relations of sym- 
pathetic influence with the Holy Spirit; and, unless, as a means of ex- 
erting it, he is under similar relations with those whom he teaches. 
These relations of sympathetic influence are established through spirit- 
ual impressibility and susceptibility. In fact, as a means of education, 
these qualities are more important in the teacher than in the scholar. 
A child with moderate Firmness, or Steadfastness, and Conscientiousness, 
or Righteousness, if influenced by a teacher in whom those spiritual re- 
straining faculties are predominant, will do better than will a child in 
whom these faculties are large, under the influence of a teacher in whom 
they are small and passive. 



21. 

In No. 1 of the Unit, you will find a delineation of the character of a 
gentleman, formerly Principal of Ward School No. 35, which furnishes 
a good illustration of the defects of any system of education which is 
not founded on the activity of the Spiritual Faculties. If they do 
not lead in the work of the teacher, under the guidance of the Holy 
Spirit, if he does not find in the impressive and sympathetic influence 
of the Holy Spirit the source of his power, and the stimulus of his ac- 
tivity, he is of necessity left to depend upon the Propensities as the im- 
pelling force in his character. What is referred to in the character there 
delineated, as boyishness, is simply the development of the Propensities, 
social and animal, in the special order and under the peculiar temperamen- 
tal character of boys : because these are earlier developed than the intel- 
lectual and spiritual groups. Whenever they remain predominant, after 
the age of puberty the character retains youthfulness or boyishness so long 
as favorable circumstances, social influences, temperamental character, 
etc., restrain the individual from the evil courses to which they naturally 
tend. They give force, energy and momentum to the character, but they 
expose their possessor to great temptations, and are the seat of all that is 
vicious, depraved, and criminal in human life. And thus the result of a 
system which ignores spiritual influences as a source of strength to teach- 
ers is that our most efficient and successful teachers must come from 
among those who are most strongly predisposed to temptations. 

III. " Hence, May Not Education, as a Training and Developing Pro- 
cess, Be Based in its Practical Operations, upon — 1st. Peculiarities of 
Temperament. 2nd. Peculiarities of Cerebral Structure 1 " 
I answer : that inevitably, and not by the intelligence of the teacher, 
it is already so based, in many of its processes and operations, but it can- 
not be so based in all of them. We must recognize the fact that activity is 
notonly individual, but associated and sympathetic, that is, that it depends 
not alone upon the power of a dominant faculty, but upon the co-opera- 
tion of other faculties with it, taken in connection with the temperamental 
co-operative forces, and also upon the stimulus and influence received 
by sympathy between other beings, and the mind of the subject, through 
the Social group, the Intellectual group, or the Spiritual group. This 
shows the true means and processes of human Education viewed in its 
largest and fullest sense, to be chiefly these : 

First. Such a culture of the physical organization as will cany the indi- 
vidual activity of the faculties, under favorable temperamental conditions, 
to the highest perfection consistent with their true proportional or harmon- 
ized action. This object is promoted, to speak in general terms, by 
maintaining the enjoyment of nutritious and healthful food, and suitable 
and varied exercise, both of body and mind, — by all those influences, in 
fact, which tend toward the vigorous action of the digestive system 
the thorough artcrialization and vigorous circulation of the atmospheric, 



22. 

blood, sufficient bodily repose for the liver and the suppressed circula- 
tion which it maintains for equalization ; and by thus supplying the proper 
equalized conditions necessary for the most healthy growth and action of 
the brain. This is the domain of Physiology. 

Second. The proportional or harmonized development of the facul- 
ties, or rather of their brain organs, considered with due regard 
to their combinations in groups, clusters, and special associations. 
The soul itself is beyond our direct reach, except by the awakening 
of the Spiritual group, through the instrumentality of the Holy Spirit ; we 
may however, improve its manifestations in proportion as we can im- 
prove its organs. This object is promoted by all those methods, 
which regulate the exercise of the organs according to their numerically 
considered order, as marked on the bust, and to their relations in groups, 
always noticing that the mind must be approached by and through the 
predominating faculty of the group, so as to get the attention of the per- 
son taught. In this way we may enlarge and strengthen those organs 
which by nature are too small, and diminish in size or activity those 
which are naturally too large, thus establishing the equalized fullness of 
mental operation, and developing the faculties, in their appropriate 
groups and clusters, in the proper order as delineated on the bust. This 
is the peculiar business of "Teaching," or "Education" in the re- 
stricted sense in which the latter term is popularly used. 

Third. The maintenance of such relations and social conditions among 
men, as that the individual shall live as much as possible, under conditions 
of sympathy with those of his fellow men whose faculties are acting in 
the order, numerically considered, of their proper development, as indicated 
on the bust, and who are in a condition of susceptibility to the influences 
of the Holy Spirit ; and lhat he should not be influenced by sympathy with 
those whose sinful habits would lead him astray. This object is promoted 
by all those methods which draw men together in the common and sym- 
pathetic prosecution of a worthy purpose ; by the organization of meet- 
ings, and of institutions for co-operative action ; by customs and usages 
which excite emulation and ambition ; and by the sequestration of the 
criminal and vicious from the general society of men. This is within the 
scope of Social Science. 

Fourth. The establishment of such relations between the soul of the in- 
dividual and the Holy Ghost, that the direct influence of the divine Spirit, 
operating, through love, upon the human faculties, may be recognized by 
man, and may be consciously and unhesitatingly accepted by him as the 
guide of his actions. In the attainment of this state, two things are 
needed, — a susceptibility to the Divine influence, and a willingness to be 
influenced by it and by those who are themselves under the same influence. 
All moral agents possess a degree of impressibility : to be wholly with- 
out it, is to be nut within the class of beings morally accountable. But 



23. 

it differs in degree according to the development of the Spiritual 
group of faculties bestowed upon the man, and according to the 
culture it has received. Oue individual may be highly susceptible 
to the Divine influence, yet may. wholly resist it. Another may be 
cordially willing to yield to it when recognized, yet able to feel it but 
feebly. A third may feel it fully, and yield to it cordially. To 
change the natural unwillingness of man to yield to the sympathetic 
action of the Holy Ghost upon his faculties, into a cordial and earnest 
submission to it, is a work in which other men become merely instruments. 
It lies between the individual himself and the Holy Spirit of God. 
The conditions under which this change must take place, are fixed by 
Divine power, in the organic peculiarities of each individual, but tbe 
change may be promoted by human agency ; and to do this — to bring 
to the knowledge of men the laws and methods by which God acts 
upon the soul, to acquaint them with the motives and reasons which 
should induce them to submit to His influence, and to encourage them in 
the effort to yield their faculties to His dominant control, is the office of 
Religion, and is the task especially committed to the Church of Christ. 
The science of the mind is the handmaid of true Religion. 

These general principles are the foundations of the answers which are 
to be given to the remaining questions in your letter. I will, in a short 
time, attempt the answer of the remaining questions in detail. 

Very Respectfully, 

JOHN HECKER. 



Henry Kiddle, Esq., 

Dear Sir : — In a former letter, I have answered the first three ques- 
tions proposed in your letter of July 27th, and have shown that, inasmuch 
as there is a spiritual as well as a physical nature in man, the processes of 
education must correspond with this dual nature ; there must be a recogni- 
tion of the physical part, and a treatment of it by physiological methods, 
and there must likewise be a recognition of the spiritual part, and a sub- 
jection of that to spiritual influences. It has hitherto been the error 
of all educators to confound these two natures. I now proceed to 
answer the questions embraced in the second division of your letter, 
marked (A.) 

All the questions in this division relate to the temperamental conditions 
of the body, and to the modifications which a just attention to the temper- 
aments introduces into the means and processes of education. I will make 
such explanations upon this subject as it is possible to do in writing 
•only. In my last letter I described a plaster bust which I have had made, 



24. 

to show the phrenologic development to a better advantage than has here- 
tofore been done. In a similar method I have prepared illustrations to 
show the temperamental peculiarities. They consist of four portraits of 
George Washington, each shaped and colored according to the character- 
istics of one of the four temperaments, so far as those characteristics are 
manifested in the head. These will illustrate and individualize the pe- 
culiarities of each temperament, so that in studying them the mind 
may be enabled to discriminate them more perfectly than merely verbal 
description suffices to do. Similar exemplifications of the whole struc- 
ture of the human body would be still more useful, but are not at 
present practicable. I hope that some day it may be in our power to 
have them. The manikins which the French have produced, for teach- 
ing anatomical structure, would go far to serve this purpose. Asking 
you therefore, to refer to these illustrations, from time to time in the 
course of the description, for their assistance in the elucidation of the 
subject, I now proceed to answer the questions propounded under 
division (A), in your letter. 

" 1. Will the Division of Temperaments into the Four Primary Classes be 
Sufficiently Minute, as a Basis, Without Taking into Consideration the 
Various Combinations as they Occur?" 

I answer : That it is desirable, and will tend to a still further improve- 
ment of educational science to take the usual combinations into consider- 
ation ; but in initiating the effort, too much must not be undertaken at 
once, and what is undertaken, must be clearly and objectively defined. 
It is best to individualize and clearly define the four primary tempera- 
ments first, and defer the combinations until a later stage of the effort. 

It is certainly within my hope and expectation that the time will come 
when the ordinary combinations of the temperaments will be well under- 
stood, and their physiological indications familiarly known to observers ; 
and when methods of instruction and discipline can be adapted to many 
different varieties and shades of composition. The principles I advocate 
cover the whole ground ; and I stand ready to show the application of 
them to minute classifications and subdivisions of temperamental charac- 
ter, as fast and as far as teachers can be found sufficiently accustomed to 
the requisite observations. But I have at present only urged a classifica- 
tion of pupils by the four original temperaments, from an impression that 
this is all that can practically be accomplished at the outset. ' 

In truth, all persons exhibit a combination of temperaments. An 
instance of a pure and uncombined temperament, if not indeed an 
impossibility, would be out of the common course of nature. To con- 
ceive the entire exclusion of either of the primary temperaments, speak- 
ing in the strictest sense, would involve the supposition that the 
vital organ which imparts it, the brain, the lungs, the stomach, or the 



25. 

liver* as the case may be, were wanting in the system. Life, in the 
human organization, is made up of the four temperaments, and requires 
some admixture of the qualities of all of them. When we speak of a per- 
son as exhibiting a given temperament, we mean that his constitution 
departs from the harmony of the equal order, by an excess of one tem- 
perament over the others, predominating so strongly over them, as to 
rule and lead throughout the whole constitution. When we speak of a 
combination of two or more temperaments, we mean that all the four so 
compare in force and development, as that those designated as the com- 
bination each exercise an independent and blended influence. 

It is always to be borne in mind, however, that the influence of the 
Holy Spirit, which is given to man, though the Spiritual part of 
his dual nature, modulates the temperaments. The brain and tempera- 
ments present the physical conditions of human life ; but it is only 
when the Holy Spirit awakens the Spiritual Faculties that man comes to 
his true and full life ; and by this influence alone, directing the mind, 
is given the power to overcome the inertia of matter, and the body is 
made illuminated and refined, transcending any physical manifestation. 
In order to show that it is practicable for ordinary observers to 
distinguish the four temperaments, I will now mention the leading physio- 
logical peculiarities by which they are marked. 

In each temperament some one function or system of organs character- 
istic of that temperament, predominates, influencing all the others, and 
producing modifications of form, size, and texture. This general princi- 
ple was alluded to in a previous communication. 



THE NERVOUS TEMPERAMENT. 

In the Nervous temperament, the brain, which is the organ and center 
of mental life, together with the system of nerves which is associated with 
it, predominates over other functions of the system, both in respect to size 
and activity. The head, in this temperament, is relatively large, and the 
thoracic and abdominal regions small. The whole nervous system, includ- 
ing the brain, being predominantly active, the mental manifestations are 
proportionately active. The keen nervous sensibility which is charac- 
teristic of this temperament, the brain being the source and center of all 
mental life, is not owing to the nerves being deranged, or delicate, or 
weak ; on the contrary, their action is unduly powerful ; for the ner- 
vous system, predominating over the other three temperaments, performs 
its office without due physical restraint, temperamentally. Each of the 
temperamental systems has within itself, its own appropriate restraining 
forces; but the Nervous temperament is superior to the others in that its 
restraining forces are organic, consisting of the faculties of Secretiveness 
and Cautiousness, Steadfastness and Righteousness ; while the restraining 

4 



2tf. 

forces of the other temperaments are functional. Nervousness, as it is- 
called, is not a preponderance of the Nervous temperament. Nervous- 
ness, when it does not arise from ill health, that is from derangement of 
either of the temperamental systems, arises from the weakness of the 
restraining faculties in the brain. These faculties may and ought to 
have full development and influence, in persons where the Nervous tem- 
perament predominates over the other temperaments. This is the case 
with all men of the greatest intellectual influence in society, and this is the 
condition of their power. 

If there is a great predominance of the Nervous temperament, it is ap- 
parent that the lite of the person is chiefly in the head. If also the re- 
straining faculties are large, this gives great self-serving power, and those 
qualities which enable a man to lead and coutrol others. It is this temper- 
amental disposition, thus centralized in the braiu, which possesses that 
commanding, inspiring, and controling personal presence which compels 
and moulds the wills of other men, — qualities commonly spoken of as inde- 
finable and undescribable, but which are defined and described in the pecu- 
liar combination of mental faculties and in this peculiar, characteristic, Ner- 
vous temperament. 

In persons of the Nervous temperament, the organs of the brain being 
larger and more active than the vegetative functions of the lungs, 
stomach, or liver, and the bones and muscles being small and delicate, rela- 
tively, the effect of the mind upon them is greater than in persons in 
whom the other temperaments predominate. 

In persons in whom the Nervous temperament predominates, the hair 
is fine and silky, and brilliant in expression. In childhood it often tends to a 
transparent whiteness, and,though it grows darker about the age of puberty, 
it usually remains light in color as compared with that of persons of the 
other temp erarnen *s- It is n °t abundant; on the contrary, it is often thin 
and sparse, and has a tendency to fall off early. The skin is thin and 
transparent. The eyes are bright, vivid, and expressive ; quick in their 
movements, and brilliant and deep in color, usually tending towards gray. 
There is a general fineness of quality characterizing the whole physical 
structure. The figure is delicate, and there is a tendency toward slen- 
derness, and a transparent expression of the whole bodily conformation. 
The features about the head, particularly the chin and nose, are sharp* 
well-marked, yet delicate, and the brain development is clearly defined. 
The muscles are small, but well formed, and indicate an active condition, 
and their movements are marked by rapidity and promptness. The slender- 
ness and leanness often amount to positive emaciation, and give an 
appearance of delicate health, while the real condition of the body may 
show this appearance to be erroneous, where mental pursuits are the vo- 
cation. 



In estimating the force of the Nervous temperament, the size and char- 
acter of the connection between the brain and the nerves of the body 
must be regarded. The mental and physical systems reciprocate through 
the cerebellum. When the Nervous temperament predominates, the cere- 
bellum if large, imparts something of its own grossness of character to the 
aotion of the mind, and indirectly gives vitality and endurance to the 
whole of the nervous system. Under these conditions the brain, the 
organ of mental life, imparts to the nervous system a peculiar vivid- 
ness in all the senses, quickness and sharpness of muscular exertion, 
and a fineness in the details of feature. Yet, without the aid of the influ- 
ence of the Holy Spirit, the more the brain predominates over the lungs, 
the stomach, and liver, which are the seat of bodily or vegetative life, 
the sooner its power becomes expended by action. 

THE SANGUINE TEMPERAMENT. 

In the Sanguine temperament, the lungs and arterial system, which are 
the organs of atmospheric life, are predominant. The lungs are the seat 
of the mechanical force which compels the circulation of the blood ; and, 
if they have a proper physiological structure and size, they will compel 
a vigorous circulation, the pulse will be strong, and all the external in- 
dications of the arterial system will be strongly marked. In persons in 
whom the Sanguine temperament predominates, the thoracic region is 
relatively large, the lungs being large and the respiratory muscles well 
developed. 

The blood, in its aerated condition, being expanded, active, and so dif- 
fusive, interpenetrates, nourishes, warms, and stimulates the nervous, 
lymphatic, and biliary systems, making the muscles round and well filled ; 
and the organs of motion being thus stimulated by the vitalized blood, 
muscular exercise is enjoyable, and industry natural. The brain, which 
is not alternating or intermittent in its own power, partakes of the in- 
fluence of this general pulsative, or, as it were, spasmodic state ; and 
the stomach and liver, the other vegetative activities, are qualified by 
an infusion of the genial pulsative warmth of this Sanguine tempera- 
ment. The organization is characterized by a refined vigor, and a 
facility in its functions. There is a quick and volatile activity and 
expression in all the senses and in the movements of the body. 

In persons of this temperament, the hair is red, the eyes are blue, the 
complexion is ruddy, and the skin is fair, and suffused with a reddish 
tinge which shows the aerated blood to be actively and abundantly dif- 
fused. The predominance of the circulation gives a brilliant red to the com- 
plexion, imparting a fiery expression. The cheek flushes quickly and 
readily with exercise, or the varying emotional actions of the mind. 
The face inclines to roundness. The countenance is animated. The 
chest is full, high, and expanded. The limbs are plump, but tapering 
and delicate, with hands and feet relatively small. 



28 

The size and vigor of the lungs are, however, the leading indications of 
this temperament, for it is possible that an individual may have, by inheri- 
tance, the chest and muscles of the chest large, and a ruddiness in the 
skin and hair, and thus present many superficial indications of the San- 
guine temperament, and yet the lungs be, in fact, without special vigor, 
so that the individual has not the peculiar warmth and animal vigor which 
the Sanguine temperament presents. The whole force of the circulation, 
which, as has been shown, is the principle of the Sanguine temperament, 
is dependent on the contractile and dilative forces of the periphery of the 
lungs ; and these are governed by its mechanical and physiological struc- 
ture, rather than by the dimensions of the chest. 

Individuals of the Sanguine temperament are easily influenced by im- 
mediate causes, and are volatile in character. 



THE LYMPHATIC TEMPERAMENT. 

In the Lymphatic temperament, the stomach, which is the leading 
organ of the ganglionic system, and constitutes the seat and center of 
the watery life, is predominant. 

Through this 'channel are introduced the chief supplies of material 
for the body, and it constitutes the leading physical function upon 
which the liver depends for its supplies for the whole system. If 
this temperament is predominant over the others, there is an undue 
preponderance of the glandular system, and the current or flow of the 
circulating fluids, though abundant, is generally sluggish. The abdominal 
region, including the stomach and intestines, is large, and the brain and 
thorax relatively small. In the excess of this temperament, lymph liquid 
is supplied more abundantly than the functions and reciprocal relations of 
the liver, the lungs, and the brain require ; hence results sluggishness of 
nature. The cellular tissues are filled to repletion with the super-abun- 
dance of liquids. The muscles receive a useless load, which renders 
their action slow and difficult. The brain is retarded in its action by the 
same influences, and becomes sluggish, because the blood flows slowly 
to it. The whole system is, as it were, partially clogged. The watery 
fluids, settling in and under the skin, give languid elongation and fulness to 
the tissues, and so fill the muscles and lymphatic vessels as to render 
them less sensitive to the mental impressions. The movements of the 
muscles are necessarily moderate because of their bulk, but their size is 
not an index of their strength. 

Where there is an excess of this temperament the hair is light or pale in 
color. In childhood itisof a dull white color, but lifeless in its expression. 
The eyes are tranquil and expressionless. Theskinhas a dull leady tinge of 
white, and there is an expression of lassitude in all the tissues. The coun- 
tenance is listless when at rest. The features are rounded, but elongated. 



29. 

pendent, and heavy, and the lips thick. The secretions of the salivary 
glands and the olfactory organs, are profuse, and the pulse is slow and 
feeble. The figure is rather shapeless, and the flesh soft. The body is 
full and rather thick in proportion to the height, yet there is a general 
appearance of weakness and apathy. 

Persons of excessive lymphatic temperament are temperamentally dis- 
inclined to mental or muscular exertion. Nature's way to wake up the 
system from this inactivity is by stimulating the action of the lungs or 
brain. An increased circulation, or such sensations as quicken mental 
action, the pain of hunger, for instance, tend to regulate and correct this 
inertia. 



THE BILIOUS TEMPERAMENT. 

In the Bilious temperament, the liver, which is the secretory supply - 
organ of the prepared liquids for the substantial supply of the func- 
tional operations of each of the other temperaments, is predominant. 
This organ is called by physiologists the chemical laboratory of the 
human economy. It acts under conditions of low temperature, and it 
exerts an indirect or quiescent force, tending towards restraining the 
special requirement of each functional necessity of the body. It pro- 
vides an equalizing influence which serves as a counterpoise to the heat 
of the arterial system. While the Sanguine temperament tends to a 
high temperature, the Bilious tends to produce a colder nature. 

In persons of this temperament, the hair is black or dark, strong and 
abundant. The complexion is sallow, and the skin dry and of an olive 
color. The activity of the liver gives, also, a brilliant blackness to the 
pupils of the eyes, and the general expression harmonizes with their hue. 

The size of the liver, which is the principal organ of the bilious system, 
is more difficult to determine than that of the o'hers, for this organ being 
an interior organ, and surrounded by other organs which have more to do 
with giving the outward shape, affords less visible indications of the size 
of its development than do the organs of the other temperaments ; but 
its diffused indications throughout the body are more discernible than 
those of other temperaments. To take cognizance of this temperament, 
we must, therefore, observe chiefly the extent to which its indications are 
apparent in the skin, the hair, and the eyes, and in causing a staid, cool move- 
ment in the expansive and contractile operation of the lungs and stomach. 
Itisthis temperament that furnishes the solidifying and densifying tendency ; 
and it is the Nervous temperament, acting on this temperament, which 
gives fineness and delicacy of expression and hue in the skin. The 
liver, it should be observed, acts by secretion, under conditions of 
low temperature, and is more secluded than the other vegetative organs 
from all atmospheric influences and from contact "'ith any thing external. 



30. 

Its action is continuous and steady like that of the brain, and not spas- 
modic, or expansive and contractive, like that of the lungs and stomach. 
The liver produces and conserves the forces of the body, and its quies- 
cent operations are continued wilhout cessation, and are increased and 
promoted by passivity of the body. The brain, which expends the forces 
of the body, requires rest, and in sleep its operations are more or less sus- 
pended. 

In all these general remarks upon the temperaments, I have attributed 
their peculiarities to the influence of the individual organs, from which 
they respectively arise. To complete our knowledge of the subject, we 
ought to understand that each of the leading organs referred to is con- 
nected with an associated apparatus, upon the development and condition 
of which much of its efficiency depends. The brain in this way stands 
connected with the system of nerves which extend throughout the body. 
The lungs are in like manner connected with, and dependent on, the arte- 
rial and venous channels and the action of the heart ; the stomach, on the 
teeth, the salivary glands, the intestines, and other parts of the digestive 
system. The liver, upon the biliary apparatus and ducts connected with 
the heart, and required for its own discharges, and all the channels, through 
the whole bodily system, which equalize the overheated conditions of any 
part, by distributing a lower temperature than the arterialized system of 
the lungs. The condition of the associated apparatus exerts an import- 
ant influence upon the leading organ, and may modify the exhibition of 
its temperamental character. In general, however, the size and activity 
of the leading organ is the type of that of the auxiliary apparatus, and 
may be taken as our guide in ordinary observations for the purposes of 
educational science. 

2. " If Combinations are to be Regarded, is the Prevailing Temperament 
to be the Guide ?" 

I answer that it is ao to be. As I above remarked, every person pos- 
sesses, in some degree, all of these tour primary temperaments, — the Ner- 
vous, the Sanguine, the Lymphatic, and the Bilious, — combined ; and it 
is only when one is so predominant that the others are relatively un- 
influential in characterising the person, that we may say the person is of 
one of these primary temperaments. In general, they are so combined as 
that two or more are well marked, and in some cases all the four are ap- 
parent, blended in their due relative order. In the classification of pupils 
proposed by me in my former letter, in which I advise that the pupils of 
a class be arranged in four divisions according to the four temperaments, 
I mean that those in whom a given temperament predominates are to be 
placed together. 

Whenever it is thought practicable to carry this classification a step 
further, the children of the Nervous temperament should be subdivided 
according to that temperament which predominates next after the Ner- 
vous ; those of the Sanguine should be subdivided according to the tem- 
perament which predominates next after the Sanguine ; and so on. 



31. 

In describing these combined temperaments, I shall treat the Nervous as 
the most important element, and shall make it the starting point in deline- 
ating the combinations ; both because, in the American people, it is, as a 
matter of fact, the predominant element, leading all the others in the com- 
binations commonly presented, and more especially because in the brain, 
the principal organ of the Nervous system, reside those Spiritual Faculties 
which enable man to receive the influence of the Holy Spirit, which illu- 
minates, equalises and controls his whole nature, and in the susceptibility 
to which consists the characteristic, distinguishing mark between man and 
the brutes. 

The indications as to which of the several primary temperaments is re- 
latively the strongest are to be sought for in the characteristic shape and 
habit of the body, in its motions, in the general features of the brain as shown 
in the shape of the head, and in the appearance of the skin, the eyes, and the 
hair. The skin affords more reliable indications than either the hair or 
the color of the eyes ; for the appearance of the hair and eyes is more 
frequently inflnenced by special causes, than is the appearance of the 
skin. As explained in the preceding paragraphs, the Sanguine temperament 
tends to give a red color to the skin, and blue to the eyes ; the Bilious gives 
black ; the Nervous is indicated by white in the skin, and grey in the eyes ; 
and the Lymphatic, by a watery and colorless hue. The Nervous tends to a 
slender form, and to sharpness in all the features of the head ; the San- 
guine gives fullness and roundness, especially in the chest ; the Lymphatic 
tends to give bulk and an expressionless appearance. The Bilious gives 
concretion and imporosity to the liquids of the system, tending to impart 
density to the whole, and affords those qualities which give the basis for 
metalic force and endurance. The Sanguine gives heat and impulsive force ; 
he Bilious tends to low temperature and quiesoent force. In proportion 
as the Nervous element predominates, it tends to make the hair fine, 
soft, persistent in its forms, and sparse. 

In speaking of combined temperaments, they are designated by combin- 
ing the names of the primary temperaments, in the successive order indica- 
ted by the comparative strength in which they appear in the combination. 
When the combination is characterized by a great predominance of the 
Nervous and the Bilious temperaments, over the Sanguine and Lymphatic, 
it is designated as the Nervous-bilious. In this case, if the Nervous pre- 
dominates over the Bilious, there is a bright, brilliant skin, with, however, 
a slightly sallow tinge, except around the forehead, where the activity of 
the brain causes a whiteness ; the eyes are grey, and the hair black and 
very fine and sparse. If the Nervous and Bilious are about equal, the clear 
brilliant skin is without sallowness, the eyes are black or grey, and the hair 
black and fine. If the Bilious predominates over the Nervous, in which 
case the temperament is designated as Biliousi-nervous, the biliary blood 
shows itself more in the tissues, evidenced by the skin being sallow, and 
having a passive expression, and by the pupils of the eyes being more 
dilated and havingacolder expression, than when the Nervouspredominatas. 



32- 

When the Nervous and Sanguine elements greatly predominate over the* 
Lymphatic and Bilious, the temperament is called the Nervous-sanguine 5 
and it presents the colors of red and white, instead of the black and white 
of the Nervous-bilious. The Sanguine distributes the color of red through 
the white of the Nervous. This combination presents a well-formed mus- 
cular system ; the Nervous gives length of fibre and compactness to the 
muscles, and the Sanguine, by a vigorous pulsation and circulation, gives 
fullness and roundness. It U to these elements that grace and beauty of 
form are to be attributed. If the Nervous is greater in strength than the 
Sanguine, it gives a clear skin, the redness of lips and cheeks is well de^ 
fined, contrasting with the surrounding white, and giving beauty in color. 
The hair is fine and of a pale-louking red color. The eyes are blue. If the 
Sanguine is about equal in strength to the Nervous, there is a more diffu- 
sive expression of the color of red in the whole skin, the hair is brilliantly 
red, and there is a lively and warm expression in the countenance. The 
eyes are brilliantly blue, and a high degree of heat is apparent throughout, 
in the whole expression of the body, which is like fire in its movements, 
volatile and quick. If the Sauguine is stronger than the Nervous, making 
the Sanguine-nervous temperament, the same characteristics are increased 
and intensified still more. 

In the Nervous-lymphatic temperament, the skin is rather of a dingy 
color, watery and lifeless in its expression ; the eyes are of a watery grey 
or leadish hue ; the hair is of the same tendency. The countenance, es- 
pecially the forehead, has a marked whiteness. If the Lymphatic is about 
equal with the Nervous, more tone appears in the color of the skin, hair, 
and eyes, than when the Nervous preponderates over the Lymphatic. If 
the Lymphatic exceeds the Nervous, there will be a fullness in the gang- 
lionic portions of the countenauce, aud the muscles of the chin and mouth 
will sag downward. There will be a watery appearance in the eye-lids, and 
the eyes will be expressive only at times, when animated. In children, the 
Lymphatic system is the most active ; and hence result free discharges from 
the eyes and nose, and from the salivary glands of the mouth. The same 
thing in adults indicates the predominance of the Lymphatic element. In 
the Nervous-lymphatic, the color is less negative, in proportion as the lym- 
phatic predominates ; but there is no very positive expression of color. In 
proportion as the Sanguine is added to the Nervous and Lymphatic, the color 
becomes more positive, showing a more decided tinge of red in the hair 
and complexion, and of blue in the eyes. If then the Bilious be added, it 
gives deeper tone to the colors ; and if it be increased so as to exceed the 
Sanguine, it gives softuess and a deep brown color to the hair. 

In the Bilious-lymphatic there is a white, lifeless, watery expression in 
the skin, with black eyes of a dilated and blank expression, and the hair 
is black, and naturally tends to coarseness, a quality which is generally 
indicative of a rank preponderance of the vegetative life. In the Bilious- 
sanguine temperament, the 6kin is of a deep brunette color. The hair is a 
dark brown. 



33. 

When the Nervous has about an equal share, in connection with the 
Bilious and Sanguine, it gives an expression of brilliancy to the brown 
color of the complexion, the hair, and the eyes, making it lighter than it is 
in the Bilious-sanguine. 

If with these three elements, the Lymphatic is present in due proportion, 
then size and fullness of body are given, making the ganglions and muscles, 
and the whole contour of the form, round and well filled. If, now, among 
the four thus combined temperaments, the Nervous somewhat predomi- 
nates, we have all which constitutes strength of muscle, density of bone, 
and continuance of powers, as well as beauty of the whole body, both 
in size, symetrical structure, brilliancy and color of skin, and grace of 
movement and expression. 

It is easy to see how great is the variety of these combinations, but the 
foregoing remarks will suffice to show the external indications of relative 
strength in the combined temperaments. The true order of their relative 
strength, for the best conditions of life in the temperate zones and in civilized 
society, is, first, the Nervous, for mental conditions ; second, the Bilious, for 
endurance' and geniality of action in the system, this being anti-spasmodic 
in its operation ; third, the Sanguine for warmth ; and fourth, the Lym- 
phatic for equalizing, and for the supply of watery conditions. 

In general, it may be said that this order affords the highest conditions 
for health, longevity, and the progress of civilization. 

For special vocations, however, some modifications of this order are more 
appropriate. The Nervous-bilious temperament is for educational pur- 
poses and influences the most favorable. This is because these tempera- 
ments are not pulsating or alternating, but are quiescent in their func- 
tional operations. But if the functions of the nervous and bilious sys- 
tems exert too controlling an influence, and are too much stimulated 
by the processes of the school, growth is checked and decrepitude results, 
for want of the healthful influence of the spasmodic action of the lungs 
and stomach. Hence, active out of door sports should be particularly 
encouraged in children of this class. 

One great difficulty in carrying this method further than the four-fold 
classification heretofore suggested by me, is found in the fact that while 
physiologists are generally agreed in recognizing the four leading tem- 
peraments substantially as above described, they differ widely in regard 
to the exact relation which is marked by each, with and upon the mental 
conditions of the brain, going so far as to characterize them as the poetical 
temperament, the musical temperament, the sensitive temperament, &c, 
so as to confuse the whole subject of physiological investigation. 

Physiologists have heretofore failed in understanding the relations of 
each temperament to the others. They have studied what have been 
termed the vegetative functions, to the disregard of the mental. They 
have either wholly omitted mental conditions, or have given them no 
proper form and order. They have given more credit to the vegetative 

5 



34. 

functions for influence upon mental conditions than they ought to re- 
ceive. They have regarded the temperaments as the conditions of men- 
tal dispositions ; whereas the conditions are in the brain, and the tem- 
peraments in their combination, act reciprocally under it, being the re- 
cipients of the mental forces. Phrenologists have not rightly appre- 
hended the general division of the mental qualities of the brain, and 
therefore could not give a proper analysis of the mind and its qualities. 
They have known the Intellectual Faculties and the Social and Animal 
Propensities ; but have not known how to define the Spiritual, the Medi- 
tative and Intuitive feelings. They have recognized only that passive 
existence which the Spiritual Faculties have in connection with the 
Social Propensities ; but have not recognized the activities of the 
Spiritual Faculties, which the influence of the Holy Spirit induces. 

These four colored portraits present the phenomenal aspects of the de- 
acribable outgrowths denominated temperaments centralized in these four 
characteristic qualities, and delineated as fully the art of coloring can 
present them in the appearance of the head. As far as physiologic know- 
ledge has admitted, we have described their objective manifestations, and 
the influence of each in the phases of human life, and have pointed out 
the functional seat and center of each. 

Thus far we have been treating of that which is visible and tangible, 
and therefore cai able of description. 

We must always distinguish between these objective facts, of which 
the senses take cognizance, and among which we discriminate by the aid 
of Individuality, and that indescribable something which we call the soul, 
which can be observed only by its manifestations through the body ; but 
of which the fair deductions of proper reasoning, from the premises here 
stated, give us cognizance. The spirit itself we cannot define. Besides 
the physical organization which man possesses, he is, by his creation, a 
living soul, existing in this respect in the image of God, who is a Spirit. 
And when we speak of the body or brain being the residence of the soul, 
we speak not of an essential location of the spirit in space, but of the 
seat of its all important, centralized visible manifestations. 

3 " How are these Distinctions of Temperament to be made Available ? 
1. In discipline ; 2. In instruction ? 

The first condition to making these distinctions available, is for the 
teacher to consider his own temperament, in connection with those of 
the children mirier his charge. The teacher is always more likely to gain an 
»Hcen<1eiicy over chiMren who are of the same temperament, as himself, than 
over others, especially when the general form of the heads are alike. Those 
in gukliug whom he will find the most difficulty will generally be those of a 
temperament the antithesis of his, especially if the relative order of develop- 
ment of the several groups in the organization of the brain be different from 
his. It the teacher observes this fact, be will be able better to adapt himself 
to the children who are unlike him in temperament, and to adapt bis deal- 
ings with each, to their temperamental peculiarities, and thus gain an in- 
fluence over them. 



35. 

It is essential to efficient teaching that the teacher should ascertain tb« 
relation between his own temperamental organization and that of the child 
he is dealing with. This is the way intelligently to acquire an ascendency. 
He must realize how much of the life of a child is, by nature, in the physical 
and vegetative functions, what part is in the Intellectual Faculties, and how 
little there is in the Spiritual, and why this should be so ; and, by a careful 
observation of the temperamental disposition of the child, he will learn 
what faculties he must appeal to, in order to get possession of the affections. 
A child of a Sanguine temperament and active Social propensities is full o£ 
play, and if the teacher would gain ascendency over him he must enter into 
his plays. This is the way to gain the possession and guidance of those 
forces which he desires to bring forward into the Intellectual faculties. 

In order to do this he must establish the temperamental affinities be- 
tween them. He must come to the child's condition, and not expect the 
child to come to his. If he is nervous, or mentally exercised unfavorably 
toward a child, that child will imbibe first that about which the teacher 
iB thus exercised, iustead of what he wishes to teach him ; and he will 
feel in himself a resistance. Perturbation in the master begets tne same 
in the children ; and without knowing it he is doing the very thing he 
would not, and leaving undone the thing he desires to do. Although the 
teacher cannot modify his temperamental disposition so as to meet that of 
the child, yet, if he is aware of the diversity of temperament, he may, by 
self-restraint and control, modulate his expression and bearing to the child, 
so that the child will be able to know and feel what he wishes to impart. 
It is by the teacher's own mental effort, adapting himself to the volatile and 
lively temperamental disposition of the child and to his playful ways, that 
this affinity is established. 

The first step in teaching is to gain attention. The Sanguine child will 
be ou the alert, immediately to hear what is goiug on ; and the same tem- 
peramental disposition that makes him quick to listen when the teacher 
speaks, makes him quick to be diverted, unless his mental organization is 
such that his thoughts are centralized in the contiguous faculties running 
through the centre of the head, causing his attention to be continuous, or 
unless his restraining faculties are large, in which case, if the teacher can 
retaiu his attention, it will be effective. The Lymphatic child is more slow 
in receiving impressions, and they are not distinct nor long retained, unless 
the appeal made is to the faculties of Alimeutiveness, and then the atten- 
tion is secured at once. In the Bilious child, if the liver is called 
into predominant activity, the activity of the Lymphatic and Sanguine 
systems is proportionately checked. The characteristic of this child 
is inactivity, with a tendency to segregation and quiescence. The 
impulsive nature of the other temperaments has given way to the 
passive nature of the bilious. The instruction which the teacher im- 
parts is not eagerly received, but what is received is more indelible. 
The Nervous-bilious child does not give attention so quickly as the 
Sanguine ; but when his attention is gained it is more likely to be con- 



36. 

tiauoUB, for the exercise of the Intellectual faculties is pleasurable to hfu» f 
and the nature of this combination of temperaments is quiescent and not 
marked by pulsative and vegetative diversions. If however, this combina- 
tion is excessively predominant, the liver will be called into too great activity 
by tbe requirement of the brain, and the activity of the stomach and lunga, 

the Lymphatic and Sanguine systems — will be proportionately diminished, 

and the growth of the child is checked. Where this predominance appears, 
great care should be taken to promote active out of door sports, and se- 
cure all the exterual conditions of active vegetative life. 

It will be difficult to get the attention unless the teacher has the affections 
of the children. The attention having been gained, the next thing to be re- 
garded is to maintain those affections, and so to administer the methods of 
discipline as to keep them, while also exciting a sufficient degree of 
Cautiousness to give circumspection and keep the mind on the alert. 
The teacher is not to abandon the use of fear, but must rely on it as one of 
the most important conditious. He is not merely to use it on rare occa- 
sions; but, in a proper degree, and subordinate to love, he is to use it con- 
tinuously. When the teacher has the attention and the love of the child, 
and, subordinate to that, a sufficient activity of the restraining faculties, 
Cautiousness, (or Righteousness), Secretiveness, Conscientiousness, Firm- 
ness (or Stead fastness) ; the mind is open to him, ready to receive and ap- 
propriate whatever instruction he may impart. 

Assuming these relation between the teacher and the children to be es- 
tablished, I proceed to answer the above question in its application to the 
discipline anrl instruction. 

(a) As to Discipline : 

1. What Temperaments are best Treated by Coercive Means? 

2. What by Persuasive ? 

There is no particular distinction between the temperaments, as such, 
in respect to whether coercive or persuasive means should be used. The 
selection between these two kinds is governed by other considera- 
tions. But if either is to be used, the distinctions between the tem- 
peraments are of great importance, in connection with a knowledge of 
the mental disposition, in determining the nature and degree of the 
means, (whether coercive or persuasive,) which should be used. Thus 
to require a child to stand still for a certain time would be a much 
greater punishment if he were a Sanguine child, than if he were a 
Lymphatic or Bilious child. To impose a punishment requiring a 
considerable physical activity, which will be very oppressive to the 
Lymphatic or Bilious temperament, may prove a mere frolic to a child of 
the Sanguine temperament. The same distinctions apply to persuasive 
measures. The promise of a cookey may be a strong inducement with 
the Lymphatic temperament, while to produce the same persuasion on the 
Nervous temperament the promise of a story or a picture, will be more 



37. 

appropriate, and to the Sanguine temperament, the promise of a game of 
ball. Every teacher observes these differences in children. What I 
would point out is that they are chiefly dependent on, and explained by 
temperamental conditions, and that a classing of children by temperaments, 
and a due regard to the affinities of the mind directly affecting the tem- 
peramental conditions, would very much facilitate the work of instruction 
and diminish the necessities of discipline. 

If the teacher finds a Lymphatic boy dull and stupid, he should ask if 
the mother gives the boy all the food he wants, and if she does, he should 
ask her to diminish his allowance. The abundance of food engrosses the 
activity of the system in the stomach, aud the child cannot learn his lesson 
uutil he has digested his too hearty meal, or if he does, derangements of 
the stomach will result. Instead of whipping the boy for his dullness, the 
mother should be required to diminish his supplies of food before school 
hours, and then he cau learn. If the Lymphatic child is made hungry, 
Alimentiveuess in the brain is called iuto activity, aud if the next contiguous 
faculty, Destructiveuess, is large, he will begin to move to supply his wait ; 
if the next faculty, Secretiveuess, is large, he will be sly to look about him 
to fiud how he can help himself ; if the next faculty, Combativeness, is large, 
he will be ready to fight for food. In this way, depriving the stomach of 
its food, awakens the vital forces which are resident in the propensities. 
Now if the deprivation is not severe, the forces of the mind, thus awakened, 
can bo called forth, by the teacher, into the Intellectual Faculties and ex- 
ercised there. But supplying the stomach with all it will receive, in cases 
of this temperament, will preclude mental activity. As this temperament 
is more or less predominant in almost all children, due attention to the food 
is of fundamental importance, in endeavoring to control and guide mental 
aotivity. 

The temperaments are all susceptible of influence by mental and 
physiological means, and the activity may be stimulated and may be dis- 
tributed from one to the others ; but different combinations of tempera- 
ments are to be reached through different kinds or methods of persuasion, to 
be chosen with reference to the peculiar mental disposition of the subject. 
The stomach and the lungs, being both spasmodic, as it were, harmonize 
with each other, and either may be readily influenced and stimulated 
through the other. So the brain and the liver, being quiescent, harmonize, 
and may be influenced by each other. The brain is more directly depen- 
dent upon the liver than upon either of the o'her two organs, and there- 
fore by a grea r . activity of the brain, the liver becomes torpid. The 
direct means for influencing the vegetative temperaments are found in 
the bodily conditions, respectively, exercise, food, and sleep. Persua- 
sive means, unless the nervous temperament predominates, are only the 
indirect means of influencing the temperaments. The difference between 
different persons, in their suscep'ibili'y to persuasive means, is mental, and 
depends on the conformation of the brain, not upon temperamental chaa- 



38. 

ftoter. Under appropriate circumstances either coercion or persuasion 
becomes useful as indirect means for securing the attention and control 
of children of either temperament. My explanations as to the consider- 
ations which should determine us in choosing one kind over the other, 
and as to the best methods of employing them, are reserved until I come 
to answer the questions in the third division of your letter. 

(b) " As to Instruction. 

1. What Temperaments are most Inclined to Study 1 

I answer — the nervous temperament, resulting as it does from the 
predominating size and activity of the brain, and giving vigor, and 
aotivity to all the mental operations, is the temperament, which in 
connection with a development of the Intellectual Faculties, and 
with the necessary bodily conditions, characteristically displays 
intelligence, and this is the temperament which is most favorable to 
study. There is no neoessary difference between the other tempera- 
ments, as such, in this respect. It cannot be said that either one, 
as a temperament, implies any superior inclination to study, with the 
exception of the remark already made upon the superiority of the 
nervous-bilious temperament, nor is it accurate to say that the Ner- 
vous temperament inclines its possessor to study. It is not that this 
temperament prefers study as such ; but that it is the temperament best 
adapted for any occupations involving or requiring activity of mind. 
It is upon the phrenologic development of the brain organs, relatively con- 
sidered, more than upon the temperament, that the inclination to study 
chiefly depends. The nervous temperament gives a general predisposi- 
tion to mental activity. In childhood, the animal region of the brain ne- 
cessarily predominates, by its physiological predetermination, over the in- 
tellectual and spiritual regions ; and while this remains the case, the ac- 
tivity of the mind seeks exercise, not in study but in other pursuits. In 
adult life, if the intellectual region of the brain has acquired predominance, 
this activity will predispose the person to take an interest in studies ; 
and if biliary conditions are favorable, the necessary adherence, and 
love of study, perseverance, and continuousness of effort are displayed. 

2. What Modifications in Treatment should this Lead to ? 

The teacher should first get his mind in immediate contact with the sen- 
sitiveness of the children. The Lymphatic children should be seated 
immedia'ely at hand, near the teacher so that he may more easily arouse 
them. The Sanguine children may be seated far away, for their attention 
can be quickly called. The Nervous may be seated next beyond the 
Lymphatic and the Bilious, between the Nervous and Sanguine. This put* 
ihe cooler Bilious temperament next the volatile Sanguine. 



39. 

There would be more success in teaching if these four divisions were 
separated, and each put under a teacher of corresponding temperament. 
But it should be borne in mind in carrying out such a classification, that the 
apparent temperamental distinctions are greatly modulated by parental and 
home influences, differences of mental disposition, constitutional peculiar! 
ties and conditions of necessity, health, food and fatigue. 

3. What Temperaments need Stimulating to Study 1 

From the answer to a previous question it will be seen that with the ex- 
ception of the Nervous temperament, there cannot be said to be any dif- 
ference in this respect ; but there is a difference in choosing what means 
shall be used to stimulate them. 

The Lymphatic child is to be stimulated to study by moderate abstinence 
from food. The home arrangements exert more influence in this respect 
than is usually regarded. Bilious children are to be stimulated to study by 
encouraging their plays. The teacher should go into the play ground with 
them, and by vigorous sports awaken thepulsative and vegetative functions, 
which will re-act on the brain. Sanguine children should be stimulated in 
the same way, and their studies should be more interspersed with relaxa- 
tion, in accordance with the demand of their more volatile nature. 

(6) What Considerations as to the Different Kinds of Study have Refer- 
ence to the Several Temperaments? 

The considerations which bear directly on the adaptation for a particu- 
lar kind of study arise chiefly out of the peculiar mental organization of 
the pupil. These will be discussed in answer to other questions. But 
the temperaments have an important bearing upon the adaptation of the 
person to his pursuit or vocation in life ; and therefore have an indirect 
bearing on the choice of studies. Without a knowledge of the mind and 
the temperamental conditions, in their bearing on the practical work of 
life, young men are often led or put into special vocations by caprice or 
fancy, or what we may call accidental circumstances ; and do not find 
themselves in the vocation for which their constitution best fits them. 
But if we examine the successful men in various callings, in reference to 
their temperaments, we find remarkable evidences of the relation between 
the special vocation and the temperamental condition. Thus in succes- 
ful agriculturists, all of the temperaments will be found blended, and 
the instances of special temperament are a less individualized phase. 
In these pursuits in the temperate latitudes, there is in general, no ten- 
dency to a special development of one temperament, but in the torrid and 
frigid zone, there is an alternative tendency. There is however, this qual- 
ification that the nervous element is less prominent than the others, and 
the Sanguine somewhat more prominent. 



40. 

The bakers are characteristically predominant in the Lymphatic- 
sanguine temperament ; for with them a sensitive organization relative 
to atmosphere, gases, and heat is requisite. The good cook is proverbially 
6tout and quick tempered. The butchers are characteristically Sanguine 
with a predominance of the organ of Destructiveness. The iron-master 
and mine-worker will be found usually characterized by the Bilious tem- 
perament, with a more metalic and cold phlegmatic constitution. The 
scholar and merchant are characteristically of the Nervous temperament. 

It is not of course meant that the possession of either of these temper- 
aments is enough to fit for success in the corresponding vocation ; but 
that some degree of it is usually one of conditions which should be com- 
bined with the right mental qualifications, to ensure the best fitness for 
the work. In each vocation there are special talents, depending upon 
speoial order of mental organization. 

The importance of the temperaments in reference to the selection of 
studies is, therefore, chiefly in its bearing upon the choice of a profession 
or vocation in life, in reference to which some of the studies to be pur- 
sued in the later part of the course should be chosen. 

Very Respectfully, 

Your obdt., servt. 

JOHN HECKER. 

Henry Kiddle, Esq. 

Dear Sir : — Having in a previous communication 
pointed out the prominent characteristics of the different temperaments, 
and shown that variations should be made in training and educating, to 
correspond to the temperamental necessities and distinctions, so as to 
combine them in equal force, I now proceed to consider the questions 
embraced in that division of your letter of July 27, which is marked (B). 

I. " What General Principles, (if any) Founded upon External 

Manifestations of Cerebral Structure may be Adopted as a Guide 

in Training the Faculties of the Mind ?" 

To indicate all the general principles which should aid in guiding the 
teacher would be to set forth almost the whole science of the mind. 
There are, however, certain general principles which are of importance 
as preparing the way for the more specific questions that remain to be 
answered. I will endeavor to indicate the ground sufficiently to make 
clear the relative place and importance of the specific principles and laws 
which I shall afterwards state. 

These general considerations are — 1. The Grouping of the Faculties. 
2. The Functions of the Spiritual Faculties ; 3. The Law by which Facul- 
ties Combine and Associate with each other ; 4. The Method of Observing 
the Development of the Organs in any given head, and 5. The Law of 
Development. 



41. 

THfc GROUPING OF THE FACULTIES. 

In a former communication, and by the Phrenologic bust of Washings 
ton, it has been explained that the faculties are associated in three 
groups. You will observe that upon one side of the head, in the Phren- 
ologic bust of Washington, of which a view is here presented, I have 
given the general groups and the clusters or subdivisions of groups, 
in which the faculties exist, while upon the other side is stated the 
special nomenclature of the individual faculties comprised in each 
group and cluster. The three groups and their respective facul- 
ties are marked in lettering of different sizes ; that employed for the 
Spiritual Faculties being largest, that for the Propensities, smaller, and 
that for the Intellectual Faculties, the smallest of all; corresponding with 
the gradations, in size and number, of the brain organs. The organs of the 
Spiritual Faculties are the largest in size, but fewest in number, being 
only seven on each side of the head. Those of the Propensities are 
smaller, and eleven in number on each side. Those of the Intellectual 
Faculties are the smallest, but are eighteen in number on each side. Each 
of these groups has a qualitative force peculiar to the faculties of that 
group, the true nature of which is indicated by the name and order which 
is marked upon the bust. 

The organs of the Spiritual group which are in the front part of the 
head ; namely, Brotherly-Kindness, Spiritual Insight and Aptitude, con- 
stitute a cluster which may be characterized as the Intuitive cluster ; 
while those in the back part, namely, Steadfastness, Kighteousness and 
Hopefulness constitute what may be characterized as the Meditative 
cluster. The clusters are brought into a realization of the Truth, and 
into oneness, by the central faculty of Godliness, if all these exist in 
their proper order. The faculties of the Intellectual group classify 
themselves, in the same way into the Perceptive cluster, the Concep- 
tive cluster, and the Combinative cluster, and the regions occupied by 
these cluster, respectively, are marked upon the bust. National charac- 
teristics largely depend upon the relative predominance of these clusters. 
Moreover, in any civilized society, men unconsciously classify themselves 
according to this order, those who have similar predominance in the 
dusters consorting with each other. When a number of men voluntarily 
associate together in any one pursuit, there is an organic reason for it in 
the similarity of the order of their faculties. 

By referring to my former letter in which the names of the Faculties 
are given in their associated order, you will see more clearly the combi- 
nations in which they appear upon the bust. 

The diversities of mental character arising from the threefold division 
or grouping of the faculties, and the relative predominance of the groups, 
may be illustrated and contrasted, by taking as types of the three classes 
the Lawyer, the Theologian, and the Politician. These do not characteris- 
tically differ greatly in the circumstances of their development, except 

6 



42. 

in the brief period of professional education, and will, therefore, serve to 
make more clear the contrast between the groups. Of these classes the 
Lawyers will afford the most numerous illustrations of the Intellectual or 
logical mind. Physiologically, they tend to activity in the Intellectual 
group, rather than in the Social Propensities or the Spiritual Faculties. 
In mental process, they subject everything to the analysis of the facul- 
ties in the Intellect, particularly in the Perceptive cluster. It is their 
forte to perceive and discriminate clearly, and to command the resources 
of language, both in speaking and in writing ; but all this they may 
possess without that executive force and administrative ability which 
rests in the predominance of the Animal and Social Propensities, led by 
Destructiveness, (or Executiveness,) one of the faculties of that group. 
Moreover, they may possess either or both of those characteristics, 
without that quality which is termed the Judicial mind, which results 
from the predominance of the Spiritual group, led by Righteousness and 
Steadfastness, or as these faculties, in their natural development, are 
called Conscientiousness and Firmness. 

The Theologian will serve as the type of the class in whom the Spiritual 
Faculties are predominant. He seeks, not merely to discern truth by 
means of its outward, objective forms and proofs, through the Perceptive 
Faculties, but he seeks rather to receive and realize it in his inward con- 
sciousness ; and the way to do this is by the direct influence of the Holy 
Spirit u >on the Spiritual Faculties. He claims that by this Spirit he 
has been called to minister to men in holy things. There are many 
Theologians who reason only intellectually like the Lawyer ; but, though 
Spiritual Truths may be analyzed and expounded in this way, the dis- 
quisition which the Intellect gives cannot directly, though it may indi- 
rectly, induce a Spiritual realization of the Truth in the consciousness of 
the hearer. The habit of using certain sounds and formula of words for 
the expression of the activity of certain faculties, gives only the objec- 
tive means of awakening and exercising those faculties in another person. 
In order to bring the truth directly to the realization of the spiritual con- 
sciousness of the hearer it is necessary that what is expressed should be 
first realized in the spiritual consciousness of the speaker. If it is so 
possessed by him through the instrumentality of the Holy Spirit, the 
communication of the Truth by him will be with power. This spirit in 
him gives the inward or subjective condition for religious teaching. The 
one without the other is the form of Godliness without the power thereof. 
The Politician is successful, in his peculiar calling, because of the pre- 
dominance in him of the Social and Animal Propensities. It is in these 
that the forces reside, and, if these organs are largest in bulk, then exista 
a great activity and force in these faculties. If, instead of being drawn 
forward into the Intellect, or upward into the Spiritual group, the forces 
are exercised in the Propensities, and are sufficiently restrained by Cau- 



43. 

tiousness and Secretiveness, the man will possess that energy, pugnacity, 
social influence, and tenacity which enable him to lead other men in 
public affairs. Men in successful political life will be found, by the ob- 
server, to possess breadth of head in the region of the faculties of Secre- 
tiveness, Cautiousness, Destructiveness, and Combativeness. 

A degree of the same developmental the Theologian, accompanying 
the predominance of the Spiritual Faculties, constitutes the good organ- 
izer, and tends to make a leading ecclesiastic. 

These generic distinctions between men, arising out of different pre- 
dominance in the groups, are of prime importance, and are to be kept in 
view at every step in the discussion of mental science, or of the history 
of opinion. This is illustrated in one respect, to which it is necessary 
to call especial attention, before we proceed to describe the qualitative 
character of the several faculties of the Spiritual group. 

Men understand language, and use it, with different significations, ac- 
cording to their organization in this respect ; and the very word with 
which we designate a mental phenomenon may represent an essentially 
different fact, according as the one group or the other predominates in the 
person speaking or hearing it. 

A description of the character and functions of the Spiritual Faculties 
cannot be rightly understood without attention to this relation between 
language and mental organization. 

The word Love, as the expression of a mental phenomenon or state, in 
a mind in which the Spiritual group predominates and has been awakened, 
designates a different state or affection from that designated by the same 
term when used by a man in whom the Spiritual Faculties are dormant 
and the Propensities predominate. The former is a principle not in- 
herited, but the reflection of the Divine Nature, wholly unselfish, having 
for its objects, primarily, God himself, and next the welfare of fellow- 
creatures. This is the love which the Gospel teaches, and which was 
manifested in Christ, and of which the Apostle speaks, when he says — 
" Let us love one another : for love is of God : and every one that loveth 
is born of God and knoweth God. He that loveth not, knoweth not God : 
for God is love." The other affection or state designated by the same 
term, love, is the activity of Adhesiveness, or other of those Social affec- 
tions or even mere Animal desires, which are among the Propensities. 
The love of husband and wife, love for offspring and children, love of 
home, and love of self, love of friends — all these, beside other Propensities, 
are implanted by the Creator, having for their object the continuance of 
the race upon earth, and the social harmony necessary for that object. 



44. 



THE FUNCTIONS OF THE SPIRITUAL FACULTIES. 

By nature the Spiritual group is not predominant in activity. Unless 
energized by the power of the Holy Spirit, its faculties are passive ; for 
although they have a certain natural exercise, it is subordinate to the Pro- 
pensities or the Intellect, and does not amount to an activity which rules 
them. 

The true function of these faculties is reflective, in the strictest sense; 
and the necessary condition for this function is a condition of impressibility 
and susceptibility, depending on the size and order of development of the 
organs, and the proper temperamental conditions. 

Metaphysicians, not recognizing the reality of a Divine influence upon 
the beards of men, have defined reflection as the process by which the mind 
turns itself back upon itself, and its own consciousness ; and have asserted 
that every thing exists previous to reflection, in the consciousness, compar- 
ing its function for consciousness, to what the microscope and the telescope 
are for the natural sight, not making the objects, but illuminating them, 
and discovering to us their character and their laws. 

But the mind does not only turn itself back upon itself in reflection ; it 
may turn itself toward God, so to speak, and receive His influence by reflec- 
tion. The Scriptures, and the religious history of man, and our own exper- 
ience, alike teach us, and the science of mind establishes, that the Truth, 
which is single, entire, and absolute, is reflected in the mind of man, by the 
instrumentality of the Holy Ghost, in the Diviue order, viz : — Godliness, 
Brotherly-Kindness, Steadfastness, Righteousness, Hopefulness, Spiritual- 
Insight, and Aptitude. 

It is this reflection of the Truth, in its oneness, which is the true func- 
tion of these sevon-fold Spiritual gifts. 

They receive the Truth passively, as it were, and become consciously 
aware of its power ; and, according to their order, they shed it within the 
consciousness, aud upon all the faculties, and upon mankind around. 

This reflection varies in accordance with the organic order of these 
faculties in the individual, and the resulting gifts proceed in accordance 
with the order of development. The reception of the influence of the 
Holy Spirit does not necessarily or immediately modify the order of devel- 
opment of the Spiritual Faculties among themselves ; but it does give them, 
as a group, predominance in influence over the other two groups, the Intel- 
lectual Faculties and the Social Propensities. 

When all the Spiritual Faculties are developed, in their true order, as 
above stated, and assume an energy predominating over the other 
groups, the Propensities are, by the force of the Spiritual nature, over- 
come, and their various faculties, particularly Destructiveness, Cautious- 
tionsness, and Secretiveness, are brought into requisition to execute the 
Spirit's behests, while the Intellect also is called to answer its demands, 
both in synthesis and analysis. Thus God works in us " both to will and 
to do of His good pleasure." 



45. 

It is not, however, left to individual man to manifest the Truth. God 
through Christ, manifested the Truth in its perfect order in human or- 
ganization. Christ's conversation with his disciples before He suffered, 
and His prayer for them, and for those who, through them should also be- 
lieve, teach us that He came to manifest eternal life, that is He came in 
order that men might know God ; that the Spiritual life and keeping of 
His followers depend upon their being united in Love, as He orguiized 
them ; and that their sanotification depends on the Truth, which He 
asked the Father to send them. That thus organized and guided, they 
were sent into the world, though they were not of the world, to the same 
end that the Father sent the Son into the world ; and that it should be 
through their Word that others should believe on Him ; and that all dis- 
ciples must be united in love in the method of His appointment, in order 
that the world might believe ou Him. Thus by the Church, which Christ 
founded, associating with Himself twelve persons, the Truth is to be mani- 
fested in its harmony and completeness, as it never could be through in- 
dividuals with their diverse organizations and remaining sinful disposi- 
tions, or through more numerous bodies. 



Nomenclature. — The principle upon which the location of the or- 
gans has been usually defined by Phrenologists is to indicate the region 
occupied by each one, when it is predominant, and not specially modified 
by other faculties or by the unequal development of its own parts ; and 
the principle upon whnh the faculties have been named by Phrenolo- 
gists is to take the extreme manifestations of each, when not specially 
qualified by others, to characterize its quality. 

In entering upon the subject of individual faculties, it is necessary 
to recognize that Dr. Gall, in his own mental organization, was dis- 
posed to conceive a principle upon the suggestion of a fact or phenom- 
enon, and then sought for other facts to support the principle in its fullest 
extent. Dr. Spurzheim, by his organization, was disposed to perception, 
and hence, by more special observations, was led to narrower deductions. 
He saw the necessity for a system, based in a constructive order, upon 
the perceptive facts, observed in general and in detail. In the main, his 
more specific investigation substantiated and gave point to the principles 
conceived by Dr. Gall. 

In defining the qualitative character of the faculties, and delineat- 
ing the position of the organs, it is of the utmost importance to re- 
gard the variations which are caused by the influence of the group which 
may be predominant — by the force of large Propensities, by the modify- 
ing influence of a cultivated Intellect, by the influence of awakened 
Spiritual Faculties, which illuminate and imbue the whole being — and 
also by the consorting of the special faculty in question with faculties 



46. 

contiguous to it, whether in the same group with itself or not. Each of 
these conditions affects the position and general shape of the organ and 
the qualitative character of the faculty, and often, indeed, the whole 
shape of the head, and must be taken into consideration in order to a 
correct analysis of the faculties in any given mind. 

I have adopted the names given by Dr. Spurzheim to all the faculties, ex- 
cepting those in the Spiritual group. In delineating the faculties of this group 
it must be observed that we are contemplating, not man as an animal, merely, 
perverted and lost, but also man redeemed, and restored to the image of 
his Creator. The reader of Drs. Grail and Spurzheim's delineation of the 
faculties will see that, even in regard to these Spiritual Faculties, which 
the latter terms Sentiments, they look among the animals for the proofs 
of their existence, and when they describe them as manifested in man, it 
is chiefly in their natural and low state. Thus regarded, the nomencla- 
ture which Dr. Spurzheim adopted is not inapt; but the true and high 
activity of these faculties as they should be awakened under Christianity, 
requires names of deeper significance than mere Moral Sentiments. 

Godliness. — This faculty was first designated by Dr. Gall, the founder 
of Phrenology, as the organ of Theosophy, or the organ of God and Re- 
ligion ; and in giving it this character he was right. But Dr. Spurzheim, 
who treated Phrenology by an intellectual analysis, denied that man can 
know God ; and stated that this faculty is only a sentiment, and is blind. 
He accordingly termed it Reverence. 

If we ignore the true life of the Spiritual Faculties, and regard man 
only in his fallen estate, and unregenerated, this would be a just descrip- 
tion of the faculty. Dr. Spurzheim did not sufficiently regard the facts 
of the Religious nature and history of man. God does make Himself 
known to men, by His Holy Spirit, who has direct, immediate intercourse 
with them through this faculty, and through it illumines, first, the Spirit- 
ual nature, making it Holy, and so illumines the whole mind, giving it a 
godly character. I have adopted, to designate this faculty, the term 
Godliness, which is that used in the Holy Scriptures. 

The natural tone and manifestation of the faculty of Reverence or God- 
liness, is humility, and it is to this receptive frame of mind which the Scrip- 
ture characterizes as the humble aud contrite heart that God promises 
His presence and grace. But the mind is by nature indisposed to receive 
the Spirit of God, because the Propensities predominate, and by calling 
the Perceptive Faculties, which are sensuous, into their service, they 
rule the In ellect and overpower the Spiritual Faculties. This is the 
carnal mind which is enmity against God. When the Propensities are 
strong, therefore, they intercept the exercise of this faculty ; and for 
this reason the passions must !>e subjugated and held in control, in ord^r 
that the mind may be in this meek, receptive stale. 



47. 

fbis faculty of Godliuess is, as it were, the eye of the Soul. Its special 
function is to receive the Holy Spirit, as the eye receives natural light. 
Wheu the mind examines its own consciousness in comparison with the in- 
dwelling consciousness of the Spirit of God manifesting His influence in 
the heart, a self-evident conviction of our own short comings and siuful state 
arises. It is apparent that while God is good to all, the just and unjust, 
and manifests His Divine love to all mankind, we, however well disposed, 
are imbued with selfish motives, and do not fulfill this law of love. This 
self-examination, and consciousness of siu in contrast with the Spirit of 
Godliness, gives the opportunity for growth iu humility and grace, and 
opens the mind more and more to the renewing power of the Holy Spirit. 

This fitness to receive the grace of God, and to become transformed by 
Him, is enlarged and is afforded its true conditions, when the faculty of 
Brotherly-Kindness is next predominant, in accordance with Ihe order 
which Christ established, He declaring that when two of His disciples 
agreed touching what they ask, they should receive, and that where two 
or three were together, He would be in the midst of them. 

Brotherly-Kindness. — Dr. Gall and Dr. Spurzheim designated this 
faculty as Benevolence. The former was somewhat at a loss to distin- 
guish it from Conscience and the Moral sense. Dr. Spurzheim's observa- 
tion of this faculty seems to have been more specific, and he describes it 
as different from the moral sense, and as a fundamental power, producing 
mildness and goodness and a long catalogue of modified actions variously 
styled ; benignity, clemency, mercifulness, compassion, kindness, hu- 
manity and cordiality. 

I place it next in order to Godliness, because this is the order of the 
Spirit of the Holy Ghost, which makes love to man the second great 
command. Godliness is the regulating force of Brotherly-Kindness. 

This is the foremost of the sympathies. When awakened by the Holy 
Spirit, it gives the desire and the power to bear the sufferings of ones fel- 
low beings. It is in this faculty that the virtue of Christian helpfulness 
finds its practical exercise, in the same sympathy which led our Saviour 
to suffer on the Cross for mankind. It was through this faculty in the 
Apostles, that Christ's promise, to give the power of curing diseases, to 
those who had faith, was fulfilled in them. The ordinary benevolence of 
men has relation chiefly to the outward and bodily wants of those in 
distress. The full and Christian activity of this faculty, when awakened 
by the Holy Ghost, is with regard to man at large without respect of 
persons, although its more specific exercise has regard to those fellow 
creatures, who are dependent on the individual, or immediately around 
him. Its object is not merely the bodily and temporal welfare of men, 
for its own sake alone, but it cares more especially for their spiritual 
life, and for their bodily welfare as the condition of inward life. 



48. 

The organs of these two faculties, Godliness and Brotherly-Kindness,- 
are located contiguous to each other, in the central portion of the head. 
The right exercise of each depends on the exercise of the other. " If a 
man say he love God, but love not his brother, he is a liar, and the 
truth is not in him.'' 

Ethical teachers are accustomed to put Conscientiousness, or Righteous- 
ness, before Brotherly-Kindness, in importance. But our Lord Jesus 
Christ teaches us that supreme Love to God, and a Love to our neigh- 
bor equal to that for ourself, are the two, first principles, upon which all 
others depend. The leading principle is Love, and Righteousness is to 
be inspired by it and to modulate its action : Righteousness is the 
breastplate ; its function is to guard and restrain. 

Steadfastness. — This is the faculty which Phrenologists, not suffi- 
ciently recognizing its higher relations with Spiritual qualities, have de- 
signated as Firmness. It has no direct relation to external objects ; but 
its function is to add its own positive quality to the manifestations of the 
other faculties. Thus in combination with the social affections, it assists 
in giving constancy to those affections : with the executive and adminis- 
trative faculties, it tends to stability : with the Intellectual Faculties, it 
gives steadiness and permanence. It is often said that, if this faculty is 
deficient, the person is yielding, and pliant, and subject to follow the wills 
of other persons ; but this is more often otherwise ; for though it be de- 
ficient, the Faculties of Self-Esteem, Inhabitiveness, Philoprogenitive- 
ness, Approbativeness, and others of the Social Propensities, still may, 
and commonly do, give persistency. If it is too predominant, and unreg- 
ulated, it necessarily shows a strong individuality, and it overrules, or 
rather, holds back other faculties, and results in obstinacy and stubborn- 
ness. 

Dr. Spurzheim defines this faculty, as he does others of the Spiritual 
group, as a peculiar natural sentiment, and in delineating its influence 
upon the character, he does not go beyond the scope it has in the natural 
and sinful state of man. This view necessarily resulted from his method, 
in which he delineated every thing in the condition of the predominance 
of the Propensities and the Intellect, taking man as he found him at large. 

When, however, this faculty is awakened to Spiritual life, it finds its 
true function in its relation to the central faculty of Godliness, next to 
which it lies. That staidness which is inspired and regulated by the love 
of God, is the true quality of this faculty, and it gives to the whole mind 
a nobler character than any mere sentiment of firmness. This quality 
the Scriptures designate Steadfastness, and I have adopted that term. 
Even when Steadfastness predominates over the Propensities, as it ought 
always to do, yet so long as it stands in its proper order toward the other 
Spiritual Faculties of Godliness and Brotherly-Kindness, which should 



19. 

precede it in order, it is incapable of that abuse which we have 
indicated as obstinacy. If it be ruled by love to God and men, and 
combined with Righteousness, which is next contiguous to it, it 
gives the highest inflexibility of heroism and martyrdom, without 
stubbornness or intractability. In the knowledge of God, the mind 
finds the ground and rock of Steadfastness, always looking at, and, in 
feeling, resting upon, the eternal and immutable. Thus Asa cried 
in his prayer for help against the invasion, " We rest on Thee, and in 
Thy name we go against this multitude." The Psalmist gives constant 
expression to this fixedness of heart ; and he points to Godliness as the 
ground of it, when he says, " I have set the Lord always before me : be- 
cause he is at my right hand, I shall not be moved," — and again, the 
righteous " shall not be afraid of evil tidings : his heart is fixed, trusting 
in the Lord." And the Apostle delineates this virtue of Steadfastness 
as related to the right activity of the Spiritual Faculties, calling for the 
whole armor of God, that we " may be able to withstand in the evil day, 
and having done all, to stand." 

This is the first of the Restraining Faculties of the Spiritual group. 
Through it, in connection with the other restraining faculty, Righteous- 
ness, comes control, and the retention and continuity of power. 

Righteousness. — This is the faculty which, by Dr. Spurzheim, is called 
Conscientiousness. It is the moral sense ; the sense of right and wrong 
and of moral obligation. In the natural state of man this faculty, like 
the other Spiritual Faculties, is subordinate to those of the other groups ; 
and metaphysicians, analyzing their own consciousness, or studying the 
consciousness of men at large, have, of course, been unable to agree upon 
the nature of this feeling. Some have asserted that the moral sense arises 
from self-love, that is to say that the ultimate test of right and wrong is, 
what is in the highest sense for our own interest. Others, that the love 
of praise is the source of this feeling. Others still, that it is a deduction 
by reflection, from benevolence and sympathy. Others, again, having 
perhaps higher mental organizations in view, have traced it to a sense of 
the fitness of things, or the hope of eternal welfare. 

Now, in point of fact, in a man in whom the Spiritual Faculties are 
not predominantly active, if the faculty of Approbativeness among the 
Propensities leads the mind, Conscience or the moral sense will be sub- 
ordinated in activity to that ; and it is a just description of this faculty 
in such a mind to say that it depends upon the love of praise. Again, in 
a mind in which Cautiousness and Secretiveness predominate, especially 
if Hope is also large, the judgments of Conscience will be, as some phil- 
osophers have declared them to be, based on utility and the fear of evil. 
In the same way, all other theories of Conscience will be explained, if the 
combinations of other faculties be considered with it, whether this or the 
other predominate in the combination. These facts elucidate both the 
diversities of the action of Conscience in different minds, and the contra- 
dictory theories which philosophers have formed. 

7 



50. 

There is a special sense of right and wrong resting in the Conscience, 
in the limited conditions of moral or spiritual life to which man is dis- 
posed, and hence many ethical philosophers, ignoring the spiritual judg- 
ment, have by a sort of ecclecticism made Conscience dependent upon 
fortuitous circumstances. This is as far as philosophy seems able to go. 
When the Spiritual Faculties are awakened, the moral sense is no 
longer a sentiment, led by and depending on analytic or selfish faculties ; 
but its true individual character and relative order appears. It is illum- 
ined by the Holy Spirit, and it controls, stimulates, and reproves all the 
activities of the mind. This is Holiness, without which no man shall see 
God. In its fulness, it was manifested by our Saviour Jesus Christ, 
alone. If we seek for Truth in its singleness and entirety, and, in the 
humble spirit, strive to receive it, hungering and thirsting after it in the 
way of Godliness, we shall all receive the same Truth alike, as it was 
manifested in Christ Jesus, as He declares Himself, " I am the Way, the 
Truth and the Life ;" and when we understand the diversities of mental 
organization we shall all unite in the absolute Truth, although diversities 
of manifestation will continue. When Conscience is thus enlightened, 
being, as the Scripture terms it, Righteousness, it bears witness in the 
heart that one is the child of God. 

If Steadfastness be insufficient, and the practical life, therefore not 
held in conformity to Righteousness, the latter faculty acts rather by 
reproof and self-condemnation, than as a guide and a source of confidence. 
The Apostle indicates the relation of this faculty of Spiritual know- 
ledge and judgment to those of Godliness and Brotherly-Kindness, which, 
in the true order, lead this, when he says " may your Love abound yet 
more and more in knowledge and in all judgment." 

These two last described faculties, Steadfastness and Righteousness, 
are the Restraining Faculties of the Spiritual group. In this respect, 
their influence has some analogy to that of Cautiousness and Secretive- 
ness among the Propensities. Through Steadfastness and Righteousness 
come that weight of judgment, that abiding in the Truth, that soberness 
and vigilance, which are proper and right in all things. These quali- 
ties are peculiar to Christian virtue, because they derive their inspira- 
tion, not from the Propensities, but from the knowledge and love of 
God, as manifested by Christ Jesus, and shed abroad in the heart. A 
man in whom these qualities are strongly marked must lead others, be- 
cause others of less strength in these faculties will lean upon and follow 
him. 

Steadfastness, when in combination with Righteousness, and with Cau- 
tiousness and Secretiveness, and led by the predominance of Godliness and 
Brotherly-Kindness, gives that prevenieufe grace which is so little under- 
stood iu the Christian life. It is through this combination, under circum- 
stances of overwhelming necessity in the surrounding condition of men, 
that the gift of prophecy results. 



51. 



Hopefulness. — Dr. Gall considered Hope as belonging to, or a part of, 
the function of every faculty. Dr. Spurzheim criticised him in this respect, 
saying that he confounded this peculiar feeling with desire or want ; aud 
Dr. Spurzheim describes buoyancy and elation of spirit, and the confident 
expectation of success in whatever the other faculties desire, as the func- 
tion of Hope ; adding, however, that this sentiment is not confined to the 
business of this life ; but inspires hopes of a future state, and belief in 
the immortality of the soul. The Scripture delineates Hope among the 
noblest faculties of the soul, and shows its essential importance; and Dr. 
Spurzheim was doubtless right in distinguishing it from the anticipatory 
affections of the other faculties. 

But Dr. Gall was also right in so far as this ; that a great part of what 
men term Hope is merely a vivacity in such affections or activities of other 
faculties, arising in part from a peculiar, lively sensuous vitality in a 
special order of the Propensities, and in part from the temperamental 
conditions, and is not the activity of this organ of Hopefulness. 

In its natural manifestations Hope is generally subordinated to the facul- 
ties below it, and not to those above it ; and takes its character, not from the 
Truth, as is the case when Hope is centered in God, but from the desires 
of the Propensities. Thus in connection with large Acquisitiveness, it 
gives the hope of success in business ; with large Cautiousness, the hope 
of safety in danger ; with large Approbativeness, the hope of fame. 

In all these manifestations, Hope is notoriously illusory ; comforting and 
encouraging for the immediate present, but its anticipations constantly dis* 
appointed. If the faculty be large, advantages are magnified, and obstacles 
forgotten, the person procrastinates, and unless Cautiousness and the moral 
sense are strong, he will be lavish in promises, which will go unperformed. 

When this faculty is awakened, and stands in its true order, having its 
activity predominantly in combination with Godliness, the Truth inspires 
and guides it, and it becomes characteristically a sober and just anticipation 
of the future. Instead of being led by the desires of the Propensities, it 
then leads and inspires them, they being kept, however, within the just 
limits marked by the influence of the Faculties of Godliness, Brotherly- 
Kindness, Steadfastness and Righteousness. Then is given that fullness 
of Hope, which marks the spiritual state of the Christian. In its proper 
order among the other faculties, and having its right exercise, it charac- 
terizes the whole phase of the mind, and illumines and draws forth the 
efforts of all the other faculties in their due order, and in this characteris- 
tic, it answers very nearly to Dr. Gall's view of it. Hence to give a true 
description of this faculty, in its spiritual activity, as it is delineated in 
Scripture, we may designate it as Hopefulness. This term corresponds to 
Dr. Gall's characterization of this quality of the mind, and includes Dr, 
Spurzheim 's view. 



52. 

The Faculty of Hopefulness, thus awakened, is no longer a specious een- 
liment, capable of deluding the raiud, but is " the anchor of the soul, sure 
aud steadfast." The Apostle delineates the exercise of this faculty, in its 
dependence upon Godliness, when he says that "Hope maketh not ashamed, 
becauso the love of God is shed abroad in our hearts by the Holy Ghost, 
which is given unto us." But on the other hand when the Propensities 
rule, this faculty aiwh«rn rtmwiwmMlw fix <rltv • f the mind, led chiefly by 
Approbativeness gives shame. 



Spiritual Insight. — This faculty Dr. Gall observed as being prominent 
in all persons whom he met with, who were prone to believe in apparitions 
and supernatural marvels. Dr. Spurzheim, who was first inclined to term 
it Supernaturality, afterward designated it Marvelousness, because, as he 
said, the feeling may be applied both to natural and supernatural events, 
and in every case fills the mind with amazement and surprise. By Dr. 
Combe it was termed Wonder. • 

In thus designating it, they have characterized it by an extreme and 
special manifestation, and have not recognized its proper and most 
useful, practical exercise, when combined with other Spiritual Facul- 
ties, which is the recognizing and being impressed sympathetically 
by the spirits of other persons. Phrenologists have beeu led to con" 
jecture and assert that there is such a faculty of the mind which gives 
an instinctive knowledge of character, by its power to recognize and 
sympathize with the natural language of the feelings of other persons 
which is marked in their countenance and in the whole person. To the un- 
usual development of this faculty in such men as Bacon, Shakespeare, and 
Scott, has been attributed their deep insight into human nature. There is 
a constitution of mind possessing this power, and its qualitative character 
is as various as the organizations are various. 

Careful observations will show that those functions of Wonder, Mar- 
velousness, and of Discernment, are different manifestations of one and 
the same faculty. This is the faculty which gives the successful public 
speaker his sympathetic and intuitive possession and understanding of the 
minds of his hearers ; this is the faculty which adds enthusiasm to the 
motives of men socially united. 

By this faculty the soul receives the influence of other minds and enters 
into and possesses other minds, by what we may term a sort of induction. 
Writers on Psychology have recognized and described the singular fact 
which sometimes occurs in the experience of thoughtful persons, that one 
seems to be made vaguely conscious of the bodily presence or even of 
the thoughts of another, without any apparent external suggestion of the 
approach or of the mental state, as the case may be. 



53. 

This is particularly observed in the case of intimate friends and com- 
panions. The mind of one has a premonitions or presentiment of the 
most unexpected meetings, or the words of one seem to be the expression 
of the very thought passing through the mind of the other, under circum- 
stances which will not account for this sympathy or identity of thought 
by the existence of any common external cause by or similarity of asso- 
ciation of ideas. 

This phenomenon depends usually on the exercise of this faculty of 
Spiritual Insight ; although its exercise is unconscious unless by a 
special knowledge of the faculties brought under attention, or unless the 
Spiritual Faculties are under Divine influence. 

It is through this faculty wheu awakened by the Spirit of God, that we 
have an inward conscious knowledge of our own hearts as well as of others. 
The discerning of Spirits, which is one of the gifts of God mentioned by 
the Apostle Paul, is through this faculty. When this faculty is large and 
ruled by large Perceptive Faculties, if excited by the influence of the 
Spirit of another, or any subject in which the mind centralizes itself, it 
gives the vision of apparitions, and the Perceptive powers being over- 
shadowed by imagination, the man feels, sees, or hears what has no out. 
ward objective existence, but is merely the result of the activity of this 
Faculty of Spiritual Insight, in combination with predominant Perceptive 
Faculties. Other manifestations come from the predominance of the Con. 
ceptive or Combinative clusters respectively. In these special manifesta- 
tions, Marvel or Wonder is the result of the combined activity ; but the 
proper function of this Spiritual Faculty is the discernment of that which 
thus influences the individual. When the Spiritual Faculties are awakened, 
and, in their proper order, lead the mind, this faculty has its most useful 
and practical exercise in this discernment ; and its proper scriptural desig- 
nation is Spiritual Insight. It should be by this faculty, existing in its 
proper order, and illuminated and guided by the Holy Spirit, that those 
who offer themselves to the ministry of Christ, professing to be called 
by the Spirit of God, should be tried, to see whether they be of God. 
It also gives the realizing sense of everlasting life, and that Spiritual unity 
in which the hearts of Christians blend in true worship. 

The character of this faculty, and the teaching of the Scripture, lead 
us to believe that when the kindom of God comes and His will be done 
on earth as in heaven ; the Church will be one, all its members being one 
with another in Christ, as Christ was one with the Apostles and with the 
Father, according to His prayer on behalf, not only of the Apostles 
alone ; but also of all who should believe in Him through their word. 

When the fullness of the Spirit is manifested in men through the order 
taught by the Scriptures, this unity will result ; and it is only from this 
manifestation of the Divine Spirit, that the gifts and graces which are 
promised to the Church, will come. 



54. 

In its natural state, uueuligbtened and blind, this faculty, being subordi- 
nate to tbe Propensities, serves them, and is led by them into the errors to 
which they are prone. In this state, it tends to superstition and credulity; 
and, with Aptitude, or Imitation, it disposes to panic when men are in- 
fluenced by a common danger. In men in whom vicious activities of the 
Propensities rule tbe mind, this faculty, if large, gives readiness in dis- 
cerning who are susceptible to their evil influence, and facilitates tbe 
power to seduce others into sin. 

From this brief description of this faculty, it will be seen that its right 
exercise is very important to the teacher. He is called on to guide the 
mind of the child, and sympathetic relations between them are essential to 
his success. He cannot have the same natural and instinctive sympathy 
which the parent has ; but Spiritual Insight, if it be developed in the 
teacher in its proper order, and awakened, enables and disposes him to enter 
into the mind of the child, discerning bis mental processes; and if Stead- 
fastness and Righteousness are large, so that bis judgment is good, be then 
intuitively understands and appreciates the misapprehensions and tbe mo* 
fives of his scholar. His explanations and admonitions will not be wasted 
upon what the scholar needs not to have explained or reproved, but he 
feels the root of the difficulty he has to deal with, and all his instructions 
are directed to the very point at which they are needed. 

Aptitude. — This is the facully usually called Imitation. Dr. Gall was 
first led to recognize this organ, by observing its prominence in a friend hav- 
ing remarkable powers of mimicry ; and subsequent observation of other 
persons possessing similar powers led him and Dr. Spurzheim to character- 
ize it as the faculty of imitation, and to refer its importance largely to its 
dramatic function. 

Dramatic execution is a special manifestation of the faculty ; and in its 
individual activity, or where it is predominant in connection with Con- 
structiveness or Mirthfulness, and is led by the Propensities, it tends to 
this manifestation ; but its proper manifestations are of a more gen- 
eral character, and of greater importance. It is this faculty, especially 
when combined in activity with Approbativeness, that makes men con- 
form to each other in society, and reduces individual idiosyncracies, so 
as to give a degree of harmony in conformity to the general, social standard. 
Fashion, and the uniformity of manners and customs among any given 
community, depend upon this faculty. 

In children this faculty is very much exercised in connection with the 
Sensuous Faculties, which lead it. It gives children tbe disposition to do 
as they see others do, which is so powerful an instrumentality in education. 

If tbe Propensities are predominant over the Spiritual group, the in- 
dividual will be impressible and comformable, easily catching the spirit of 
his companions whatever their influence may be, and readily assuming 
the same characteristics that mark their motives and conduct. It increases 
the susceptibility to be enticed by others into sinful indulgence. 



55. 

But if the Holy Spirit has been received by the soul, and love to God 
and man rules the mind, through the predominance of the Spiritual group 
in the true order, this faculty of Aptitude tends to bring the individ- 
ual into harmony with the Divine Spirit. Then the other Spiritual 
Faculties, Godliness, Brotherly-Kindness, Steadfastness, Righteousness, 
Hopefulness, and Spiritual Insight, leading this, the person, instead 
of taking for his imitation the opinions and the conduct of others 
about him, makes his standard the Divine law of love. This contrast 
the Apostle points out, wheu he exhorts not to " be conformed to this 
world," but to be "transformed by the renewing of your mind." This 
faculty, Aptitude, gives the characteristic spirit of a disciple or follower. 
Spiritual Insight disposes us to enter into the example of Christ, and makes 
it a living power in the heart ; and Aptitude disposes us, by sympathetic 
influence, to manifest the same spirit in our lives. 

These two faculties, together with Brotherly-Kindness, constitute the 
cluster of Intuitive Faculties, which give the impressible and teachable 
character to the soul ; and when Christ said " Except ye be converted and 
become as little children," etc., be included this whole group of Spiritual 
qualities, from the humility of Godliness to the docile and receptive char- 
acter of Spiritual Insight and Aptitude. 

The importance of this faculty of Aptitude to the teacher, as well as in 
the scholar, will be at once apparent. If the teacher has large Aptitude, he 
will readily adapt himself to the mental and temperamental conditions 
which, by Spiritual Insight, he may clearly discern. If these faculties in 
the teacher are under subjection to the Propensities, as by nature they will 
be, their exercise will be continually obscured and perverted ; but if the 
Holy Spirit dwells in his mind, so that these faculties, in harmony with love 
and justice, lead the Intellectual Faculties, he will have peculiar success 
and pleasure in the work of teaching. 

It is often the case that Spiritual Insight is large, giving knowledge of 
human nature, but Aptitude small, so that there is little self adaptation to 
the work of the teacher; and, on the other hand.it often is the case 
that Aptitude is large, giving readiness of sympathetic action with others, 
or imitation of others, but Spiritual Insight is small, so that there is little 
sympathetic discernment of the mind of the scholar. 



Perversions op the Spiritual Faculties. — The wars and conflicts which 
continually prevail among nominally Christian people result from the pre- 
dominant sway of the Propensities, which lead and subordinate the Spirit- 
ual Faculties . 

Sectarianism is the natural result of the ignorance and unwillingness 
of men to receive the Truth, which is one and entire, and can ouly be 
received by that humble state that is the sole and incipient condition 
upon which God has promised the gift of the Divine influence. Hence 
men contend about religion under the influence of the Social Propensities, 



56. F - 1 

by the aid, chiefly, of the Intellectual Faculties ; and persist in their own 
personal pride or Self-Esteem, that being the highest of the Propensities* 
It is more or less from these causes, that every division which has marked 
Christianity has come. If the Spiritual Faculties predominated in activity 
in the church, unity in love would appear, and the evangelization of the 
world would be rapid. Men would accept the Spiritual law of Christ even 
more willingly than they now do the laws of physical science. 

What is called Animal Magnetism consists in the suspension of the phy- 
siological activity of the Propensities, leaving the Intellect under the influ- 
ence of the faculties of the Spiritual group in their natural state of blind 
sentiments. In this state the mind has no activity except a reflective ex-* 
ercise, and becomes subject to the volitions of another, whose Propensities 
are in activity. 

The phenomena of " Spiritualism," which cannot be denied, and yet 
cannot be explained by any of the principles which are taught as Mental 
Philosophy, and which therefore remain a mystery to the mass of intelli- 
gent Christian people, may be understood when examined in the light of 
the facts of Mental organization which I have endeavored to set forth. 
The Spiritual Faculties were designed by the Creator as the medium of 
His Divine influence upon the whole mind. It is through them, and the 
Church of Christ, which is to keep them alive, that we may receive the Spirit 
of God j and they have a power over the whole being, and a sympathetic 
power over the minds of others, which is peculiar to themselves. It is by 
the abnormal and erratic influence of these faculties, generally by several 
persons combined, that the "manifestations" are produced. This exer- 
cise of the Spiritual Faculties is usually unconscious on the part of the 
medium or person engaged, for they are passive, as it were, unless awak- 
ened by the Holy Spirit from their natural state, and, thus rectified by 
Godliness, Steadfastness and Righteousness, brought to predominate in 
activity over the Propensities and the Intellect. 

Those who are known as " mediums," as a class have the Spiritual Fac- 
ulties organically predominant in size, especially in the Iutuitive part, and 
possess a natural force in those faculties, not induced by the influence of 
the Holy Spirit, but merely by the natural order of predominance in quan- 
tity, and without due restraining influence, either from Steadfastness and 
Righteousness, the other faculties of this group, or from the restraining 
faculties of the Propensities, Cautiousness and Secretiveness. 

For this reason the practice of spiritual manifestations is demoralizing 
and exhausting, tending to a loss of both in the Spiritual Faculties and 
in the Propensities, physical command and control, even in the natural 
order of social life ; and from the same want of restraint comes the aban. 
don and license, to which this perversion of the noblest faculties tends, in 
practical life. 



Spiritual Life.— The objective, physical facts of man's organization eiplata 
and corroborate the principles of the Gospel of Christ, and all the teachings of 
Scripture respecting his moral nature. 

Those mental states and dispositions which Christ pronounced blessed are those 
which come, either from the predominance of what we have delineated as the 
Spiritual Faculties, or from that disappointment and distress of the Propensities which 
is often the necessary condition of the latter being brought into subordination, by 
the Holy Ghost awakening the Spiritual Faculties to predominate. The Poor in 
spirit, the Meek, those that Hunger and Thirst after Righteousness* the Merciful, 
the Pure of Heart, the Peacemakers, — all these types of character are, in men- 
tal analysis, found to be characterized by predominant activity in the seven-fold 
Spiritual gifts. The Poor, the Mourning, the Hungry, the Weeping, the Perse- 
cuted, — all these are found to be characterized by that deprivation of the imme^ 
diate gratification of the Propensities, which, we have seen, is Very commonly 
the physiological condition of the awakening of the Spiritual Faculties, when the 
Propensities have long been uncontrolled. They who are fitly described as the 
Full, the Rich, they that Laugh and they of whom Men Speak Well are the type 
of those in whom the Propensities, Social and Animal, predominate, judiciously 
ruling the Intellect and superseding the Spiritual Faculties. 

The things which our Lord and Saviour Jesus Christ reproved are those which 
are the common manifestation of the Propensities, when they are not energized, 
regulated and illumined by the Holy Ghost, through Godliness, Brotherly-Kindness, 
and Righteousness, and the other faculties of the Spiritual Group. Anger without 
a cause, which Christ declared to be under condemnation equally with murder, 
comes from the same faculties from whence murders proceed viz : — Combative- 
ness and Destructiveness. That lust of the eye, which he pronounced essentially 
the same as adultery, is the manifestation, through the sensuous organ of sight, 
of the activity of the same faculty of Amativeness, which gives rise to adulteries. 
Not only the falsification of oaths, but swearing and evil speech; come through 
the sensuous organ of Language, from the abandon of Propensities, acting without 
restraint either by the higher Propensities or the Spiritual Faculties. The desire 
for revenge, an eye for eye, and a tooth for a tooth, the resisting of evil, the with- 
holding benevolence, the not doing to others as we would that they should do to 
us, the hatred of enemies, — all these are the natural manifestations of the Propen- 
sities asserting themselves, in various combinations, and with the aid of the Intel- 
lect. 

Love to them which love Us, and lending to those of Whom we hope to receive^ 
— these dispositions, although accounted as virtues, are only the virtues of the 
Propensities ; and however useful and desirable these dispositions are, as compared 
with some other manifestations of the Propensities; they appear, by the analysis of 
the mind, to be, as our Lord described them, essentially selfish; and wholly differ- 
ent in respect to their relation to other faculties, from that Divine Love he mani- 
fested, and which we see resides in the faculty of Brotherly-Kindness, and which 
he taught we must possess if we would be the children of our Father which is in 
Heaven. 

8 



58. 

Doing alms before men, and praying and fasting in public places to be seen of 
men, are the promptings of Approbativeness, not of Brotherly-Kindness and God- 
liness. Laboring to lay up treasure upon earth rather in heaven, choosing the ser. 
rice of Mammon rather than that of God, being filled with care for the things of 
this life, are the activities of Acquisitiveness, Secretiveness and Cautiousnessi 
when they predominate over Steadfastness and Righteousness. While, upon the 
other hand seeking first the kingdom of God and his righteousness, and trusting 
in Him that all these things shall be added, is the characteristic manifestation of 
the predominance of Godliness, Steadfastness, Righteousness and Hopefulness, 
under the influence of the Holy Ghost. 

The disposition to forgive, and to judge not is the activity of the Spiritual 
Faculties led by Brotherly-Kindness ; while it is Self-Esteem or a selfish will 
centralized in the Propensities, that causes us not to see the beam in our own eye 
while beholding the mote in a brother's eye. 

To ask, to seek, to knock, believing that our Father which is in heaven will give 
good things, and even the Holy Spirit, to them that ask Him, is the exercise of the 
Spiritual Faculties led by Godliness. 

To enable us to beware of false prophets, and to know men by their fruits, and 
discern between the good and evil treasure of men's hearts, is the function of the 
faculties of Spiritual Insight and Righteousness. 

To hear the truth and do it not, is the state in which the Propensities refute to 
yield to the Spiritual Faculties, and the restraining and executive faculties, instead 
of becoming the servants of the Spiritual Group, overrule them, and carry out the 
behests of the Social and Animal nature. 

When these things are said to be hid from the wise and prudent, and revealed 
unto babes, we see, by referring to the actual organization of man, the physical, 
objective conditions of this blindness of the Spiritual Faculties, which arises from 
the predominance of an Intellect ruled by the Propensities in consequence of the 
fall of man. All the evil things which come from within and defile the man — evil 
thoughts, adulteries, fornications, murders, thefts, false witness, covetousness, 
wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness, — are 
the manifestations of the Propensities and the Intellect, when the Spiritual Facul- 
ties are not in control. 

Not only in the didactic teachings of our Saviour, but in His personal intercourse 
with the disciples and with men at large, the things which He reproved were the 
manifestations of predominant Propensities ; and those which He commended and 
rewarded with blessings, were the result of activity of the Spiritual Faculties. 

When, to the iiquiry, — " Whom say ye that I am ?" — Peter answered — " Thou 
art the Christ, the Son of the living God," — He replied — " Blessed art thou." 
* * * " for flesh and blood hath not revealed it unto to thee, but My Father which 
is in Heaven ;" and upon this rock, — the inward conscious revelation of God by the 
indwelling of the Holy Spirit in the hearts of men, — He declared He would build 
His Church. 

When Peter began to remonstrate with Him for His willingness to go to Jeru- 
salem, to suffer death for men, He rebuked the disciple in whom, thus, the Social 
affections were asserting predominance over Brotherly-Kindness and Steadfastness, 
saying " thousavore&t not the things that be of God, but the things that be of men." 
And calling thepeople together He said (p them, " If any man will come after Me 



69. 

let him deny himself;" adding that those who should be ashamed of Him and His 
words, in that evil generation, should be rejected in the judgment. The fear and 
shame of which He thus warned them result from the predominance of the higher 
faculties of the Propensities, Cautiousness and Approbativeness, over Godliness 
and its associated faculties in the Spiritual Group. 

When the people, sought Him because they had been fed by His miracles, He 
reproved them, because it was merely the gratification of a Propensity which led 
them to follow Him, and He bid them labor not for the meat which perisheth, but 
for that which endureth unto everlasting life, which He should give them ; telling 
them that they must receive Him as the bread of life, and that no man could come 
to Him except the Father draw him. 

And when He predicted His rejection and suffering by that generation, He at- 
tributed it to the fact that men were engrossed in the Propensities, eating, drink- 
ing, marrying and giving in marriage, until their sudden end should come. 

Faith, which is the generic name given by the Scriptures to the childlike reli- 
ance and receptivity which characterizes the mind when the passions are reduced 
and the Spiritual Faculties predominate, He always treated as the condition of 
spiritual and miraculous power ; and He declared that all things are possible to 
him that believelh. The inability of the disciples to work the miracle they at- 
tempted, He attributed to the want of this faith, and declared the necessity for 
prayer and fasting. 

The dispute as to which of them should be greatest, and the request on behalf 
of two, ibat they should be promised to sit on His right and left hand, in His king- 
dom, disclose the activity of Social Propensities. His reply that re who should 
humble himself as a little child should bo the greatest, that whosoever would be 
great among them should be their minister, even as He came, not to be ministered 
unto, but to minister, and to give His life a ransom for many—show us the subor- 
dination in which all the Social faculties must be kept, to the faculty of Brotherly 
Kindness, in its proper order after Godliness, in the Spiritual Group. 

The condition of inheriting eternal life, is to " love the Lord thy God with all 
thy heart, with all thy soul, and with all thy strength, and with all thy mind, and 
thy neighbor as thyself." 

When the rich young ruler, who asked what he should do to inherit eternal life, 
said that he had kept all the commandments from his youth up— 'Christ put the 
test of the complete subordination of the Propensities to the Spiritual FacuN 
ties by calling him for a disciple, and bidding him to sell all that he had and 
give to the poor, and take up his cross and follow Him. The young man went 
away sorrowful for he had great possessions. Upon which Jesus said to his dis- 
ciples : " How hard it is for them which trust in riches to enter into the kingdom 
of God." Where a man has great wealth the disposition to hold and hoard it, and 
to trust in it, comes from the predominance of the Intellectual Faculty of Acquisi 
tiveness, and all the restraining faculties led by Secretiveness and Cautiousness . 
and if the Propensities predominate in the mind, and are led by these faculties of 
Cautiousness and Secretiveness, with Self-Esteem, the peculiar exercise of the 
latter gives great pertinacity to the worldly spirit. 

The widow whom Christ commended because she cast into the treasury two 
mites, which were all that she bad, indicated by that act a more complete subordi. 
nation of the Propensities to the Spiritual life than the rich, who of their abun- 
dance cast in much. 



♦)0. 

The unt«, which He describes us those by which human conduct is to be judged 
in the last day, are those which depend on the predominance of Godliness and 
Krotherly-Kiuduess. Feeding the hungry, receiving the stranger, clothing the 
naked, visiting the sick and the prisoner — these acts towards the least of our fellow 
creatures is accepted by God the judge, as done to Himself. 

The formal observance of religious ceremonies by those who pass over judgment 
and the love of God, omitting the weightier matters of the law, judgment, mercy 
and faith, the desire of chief seats and public greetings, the laying of burdens upon 
others which one will not himself bear, — these are all manifestations of the Pro- 
pensities, led by Approbativeness and Self-Esteem, and ruling the mind. 

The disciples who asked Him to call down fire from heaven to revenge the in- 
hoBpitality of the villagers, the persons " which trusted in themselves that they 
were righteous and despised others," the money changers and traffickers whom He 
cast out of the temple, all these are instances of hearts ruled by the Propensities. 

And in His last conversation with the disciples before his death, all things He 
inculcated upon them are comprised in the predominance of the Spiritual Facul- 
ties. The humility He taught with the example of washing of feet, the new com- 
mandment that they love one another, the prayer for Peter that his faith fail not, 
the calming of their trouble and fear by appealing to Faith and Hope, instructing 
them to abide in Him and to keep His commandments, all these involve and con- 
sist in the predominant exercise of the Spiritual Group. 

To guard against misapprehension we should distinctly observe that Christ does 
not teach asceticism. He teaches that the Propensities must be under the Spir- 
itual guidance, not that they are to be suppressed. He does not teach that the 
exercise of the Propensities is sinful ; on the contrary he promises their 
gratification to those in whom the Spiritual faculties Predominate. " Seek ye 
first the Kingdom," and all these things shall be added unto you, and a hundred 
fold more abundantly than before. It is the complete and perfect subordination of 
the Propensities and the Intellect to Faith, that is necessary ; and under this 
subordination, both the Intellect and the Propensities are to be actively exercised, 
and are to find their true and highest gratification. 

Christ taught, too, that the restraining faculties of the Propensities, viz., 
Secretiveness and Cautiousness, duly subordinated to the Spiritual Faculties, 
should be exercised for proper restraint upon the activities of the other Propen- 
sities, " Be ye wise as Serpents." " Take ye heed," " Watch and Pray ;" " and 
what I say unto you I say unto all Watch ;" " and take heed to yourselves lest at 
any time your hearts be overcharged with feasting and drunkenness, and cares 
of this life." And at another time he said to Peter, after he had predicted his 
denial, " Watch ye, and Pray that ye enter not into temptation, the spirit indeed 
is willing but the flesh is weak." 

To be wise as a serpent and harmless as a dove, the mind must possess that 
watchful prudence which comes from the activity, among the Propensities, of 
Secretiveness and Cautiousness ; but while these faculties lead in the lower part 
of the brain, the Spiritual Group, Godliness preceding all, must predominate over 
them and over all the rest; and thus Godliness gives the meekness and harmlessness 
of the dove, while Secretiveness gives the watchful spirit of the mind. Thus it 
becomes the mind to be watchful and meek. 



The whole teaehiug of Scripture sustains aud enforces these general principles, 
that mankind are naturally under the predominant control of the Propensities 
aud the Sensuous faculties of the Intellect, and that this state is the carnal heart, 
which does not know God ; that eternal life is to know God, which is through the 
pre "oniinance of the Spiritual Faculties, by the manifestation of Christ and the 
instrumentality of the Holy Spirit ; that there may be a proper activity of special 
Faculties in the Propensities', giving morality of external conduct in certain re- 
spects, eveu where the Spiritual Faculties are subordinated, but that such morality 
is, in its nature aud origin, of the flesh, and that, to bring the soul into the true 
relation to God, the whole of the Propensities must be subordinated by the Holy 
Spirit, the man being thus changed, quickened, regenerated. 

Social Organization. — la what has just been said, we have delineated the 
mental analysis of spiritual life, so far as it can be examined in the individual 
alone, and in the aspects of the relative proportional developement and activity of 
the faculties of the individual ; but, as we have seen in a previous letter, the 
activity of the faculties, especially of those in the Spiritual Group, is very largely 
sympathetic, dependent on the activity of other minds brought within mutual 
influence. The nature and extent of this susceptibility is one of the most obscure 
subjects in mental Philosophy, as at present usually taught ; but the true science 
of the mind will disclose it to us by elucidating the conditions on which it depends. 

The forms under which men are organized in society are, now, to a great ex- 
tent, controlled by minor considerations, and even what may be called accidental 
circumstances. 

Without undertaking to discuss all the application of sound principles, it must 
suffice to point out the leading principles that the science of the mind, in confor- 
mity with the teaching of Scripture indicates on this subject. 

In the first place, there is a certain relation between the mental organization of 
man as an individual, and the social organization in which he should stand. The 
essentially different order of the faculties in man and in woman, especially in the 
faculties of the Social and Animal Group, marks the fact that neither is complete* 
as it were, without the other, and the first step in social organization is that indi- 
cated by the first act of the Creator towards man, in this respect, — the giving 
him a help-meet. Husband and wife, united, each find, so far as individual domes- 
tic life is concerned, the complement of their own characteristic nature supplied 
more or less appropriately, in the other, and in the other alone. 

The irregularities practiced by men in this respect, since the creation of the 
race, mark the grossness of the passions, if they predominate and rule the whole 
mind. 

In the family, the opportunities for the developement of the children and the 
characteristic result of their developement are very largely influenced by the 
number of the children. If there be but one or even two children in the family 
there is great tendency to special and unequal development, especially if they are 
both of one sex. The faculties in the isolated child, which are originally predomi- 
nant by hereditary causes, will be continually exercised beyond their due pro- 
portion and the deficient faculties neglected, so that every thing tends to increase 
that which is large enough or too large, and diminish that which needs growth 
and thus the angularity of the peculiar character is increased. A spoilt child is 
one in whom the passions are not regulated, within the child, by contact with others 



62. 

If, on the other hand, the family is very large, the necessary demands of the 
children divide the attention of the parents, and, if too large, will transcend the 
measure of attention which the mental organization of the parents is capable of 
maintaining ; and hence it will usually be found that, in a family of more than 
ten children, some will be neglected. 

When men organize in society at large, the forms vary with the objects to be 
subserved. In general it may be said that the existing communities are mere 
aggregations of individuals, in forms which depend, in part, upon mental and 
temperamental affinities, but are rarely, if ever, based upon the true Principles 
which a knowledge of mental organization establishes 

The basis of Political Governments is in the necessity of the communities in which 
they exist, so long as the Propensities of men predominate. When the Spiritual 
faculties predominate among men, then is manifest the Kingdom of God. 



The Church. — When men unite for Spiritual Edification, the number of 
faculties concerned in this object requires a larger body than the family ; for, in 
the union ot a number of persons, the special inequalities of individual develop- 
ments in the seven faculties of the Spiritual group are compensated by each 
other, and the gifts of one supply the deficiency of others. The proper number 
for this purpose, we should therefore infer, from the facts of mental organiza- 
tion and experience, would be large enough to be efficient and forcible ; — some- 
thing larger than seven, the number of the Spiritual faculties ; but it would be a 
limited number, not too large for that intimate personal acquaintance and spiritual 
sympathy which is essential to the object, and which is scattered, and lost by diffu- 
sion, if the number of persons be very large. 

Upon this point there are certain conditions of external facts in reference to the 
sympathetic activity of the Spiritual Faculties, which must be considered, as well 
as the subjective and individual conditions. 

God's chosen people of old, the Jews, were raised up as a nation, consisting of 
twelve tribes, and governed in their tribes, families, and households, by Himself, 
through the law given by Him, and administered by men inspired and guided by 
the Holy Ghost. This theocracy had its systematic organization ; and the law 
which God gave through Moses was adapted to be administered in this way. 

The people, however, rejecting God, asked for a king ; and although they were 
warned that a kiug would make the people tributary to himself, and would compel 
them to serve him, they persisted in their desire, and they obtained a monarchical 
government. 

The evils which Samuel predicted followed this departure from the theocratic 
government. From this time the prophecies of the coming of Christ, are to a great 
extent, characterized by presenting Him as to be their King, and by the promise 
of a restoration of the people, and that the kingdoms of the world should become 
His kingdom. When He came, He declared that He came not to destroy, but to 
fulfill the law. He required to be baptized, He took part in the service of the 
Synagogues. The cures which He performed, and which He declared depended 
upon the power of God manifested in Him, and upon the faith of the subject to 
receive the sympathetic influence, are consistent with what we know of the laws 



63. 

of mind and the power of the Spiritual faculties over the bodily conditions. 
After gathering about Him a number of disciples He called them unto Him, and 
of them chose twelve, and ordained them that they should be with Him, and that 
He might send them forth to preach, and to have power to heal sicknesses, and to 
cast out devils. These twelve, selected from among all His followers, were His 
household. He taught that His kingdom was not of this world, but was spiritual. 
He forbid them to exercise authority, as the kings of the Gentiles, or to call any 
one master except Christ. Thus He re-inaugurated a free democratic theocracy. 

This organization continued until after the resurrection and ascension of Christ. 
He taught them that He should found His Church upon the revelation of the 
Truth in the Heart of man, by God Himself; and to this end He promised them 
the Holy Ghost, who should guide them, His Church, into all Truth ; and He 
declared, when He was about to leave them, that He sent them into the world as 
the Father had sent Him into it ; that it was necessary that He should go away, 
thus removing the objective and physical presence of the personal manifestation 
of God, that they might receive the Holy Spirit in their hearts. And in reference 
to the miracles that He had done, He said : " He that believeth on Me, the works 
that I do shall he do also ; and greater works than these shall he do ; because 
I go unto My Father 

He left the Apostles to wait for the Holy Spirit. After His resurrection, and 
before He ascended into Heaven, He appeared repeatedly to the eleven when they 
were by themselves, and He breathed upon them that they might receive the Holy 
Ghost, and gave them power to remit sins, and finally commissioned them to 
" teach all nations and preach the Gospel to every creature, baptizing them in the 
name of the Father, and of the Son, and of the Holy Ghost, teaching them to 
observe all things whatsoever I have commanded you. * * * and these signs shall 
follow them that believe ; in my name shall they cast out devils ; they shall speak 
with new tongues ; they shall take up serpents ; and if they drink any deadly 
thing it shall not hurt them ; they shall lay hands on the sick, and they shall re- 
cover ; and lo, I am with you alway, even unto the end of the world." 

But the Apostles, without authority, and without waiting for the gift of the 
Holy Spirit, resorted to lot to choose one to supply the place left vacant by Judas. 
They should have waited for the direction of the Holy Spirit, whom Chrst promised 
should come, and by His power overshadowing them, as He did afterward, they 
would have been guided ; but Peter, who was their chief, acte i prematurely being 
anxious no doubt to keep the number of the household of the Apostolic body full, 
through which Christ individually promised they should have greater power than 
He personally exerted when upon earth. Instead of thus resorting to chance, they 
ought, through Godliness and the other Spiritual faculties, and the special func- 
tion of Spiritual Insight, guided by the Holy Spirit, to have discerned and tried the 
spirits of men whether they were of God. 

Since that time, the organization, in the order in which Christ established it and 
left it, and directed its continuance, through the predominance of the spiritual 
gifts, has not been maintained ; and hence the powers which He promised that the 
Apostles as a household, and those which should believe through them, should 
possess, have ceased. The cessation of these gifts which are the fruits of the 
Spiritual power in the true order, is the objective proof that there has been a 
departure from that order, according to the test whic"] Christ proclaimed — by 
^eir fruits ye shall know them. 



64. 

We see, in the present state of society, that the Church, instead of manifesting 
the essential characteristic of religion, that is a binding together, a tie of men to 
each other as well as to God ; and instead of possessing the powers of the 
spirit of unity, which He declared it should, it manifests separations and hostilities 
in the Church of Christ, they being divided into unsympathetic and rival orders, 
having not unity in the same spirit. Moreover in no one of them is the organ- 
ization or the spirit which Christ established and gave to His Church, and said 
His household should possess, as the characteristics of the body. He established a 
household of twelve, having all things in common, and ordained that the chiefest 
should be servant of all. The existing churches are organized without reference 
to these conditions of numbers and subsistence and spiritual precedence. Those 
churches which dispute with each other the claim to have, by Apostolic suc- 
cession, the right to teach, although practicing ceremonial symbols of humility 
and mutual service, are actually organized ou principles of lordship, authority, and 
preferment in temporal things. And those which disclaim the idea of any 
legitimate and orderly succession of the authority to teach, seem to maintain, 
to a greater or lesR degree, methods of organization which, in the same way, make 
the chiefest among them they who exercise authority over them, as Christ said His 
disciples should not. 

If, therefore, it be asked, what is the proper organization of the Church, and 
how shall itbe established 1 the answer which we draw from the organic nature 
of the mind and the teaching of the Scripture is, that in order to possess the 
powers which Christ authorized His Church to exercise, His disciples should be 
united in households of twelve, in the internal, subjective unity of the spirit; and 
that, thus united, they should receive the external, objective authority to teach, 
which should properly be derived from the Apostles whom He commissioned, 
through the most legitimate order of succession. 

To constitute the apostolie order as Christ ordained it, there must be — 1. In the 
individual, the predominance of the Spiritual group of faculties, awakened by the 
Holy Ghost ; 2. The organization of such individuals, chosen out from among men, 
to constitute the initiatory order of the true, practical, efficient, household of faith. 
Organic predominance of the Spiritual faculties scientifically directs to this 
choice. 3. The authority to teaeh, derived by such an household, by the most 
legitimate succession through some one of the Orthodox Catholic Churches. This 
authority is not an incidental matter of propriety, but is the condition upon which 
the fullness of God's power is promised. 

Where, then, shall this authority be found ? We must go back to the source of 
our title, if we would gain the authority and possess the power. This is an his- 
torical question. Which existing organization has, as an external objective fact, 
the clear antecedent ? If it be the Greek Church, we must seek the authority 
there ; if the Romish Church, we must seek it there ; if the Church of England 
and its succession in the United States, we must Beek it there ; if any other 
order we must seek it among them. But wherever the clear chain of succession 
is, from thence the ordination of a household of twelve must be sought ; and 
when the objective law is thus complied with, the manifestations of the spirit will 
be with power, as Christ declared it should be, His disciples doing greater works 
even than did He, and the promises of Scripture of the evangelization of the world 
would rapidly progreBB. 



65. 

Howerer numerous these households should be, nil their members would, neces- 
sarily, be of one mind, by the direction of the Holy Ghost, with those diver* 
sities of gifts which arise from different raeutal organizations. It is on this indi- 
vidual diversity that depends the necessity and the beneficence of the peculiar 
unified organization which Christ founded. In such an organization the peculiar 
combination of faculties in the Spiritual group which might characterize each 
individual member would prove a special, spiritual gift, abounding in Him for the 
edification, or strengthening, of all the other members of the organization. The 
individual idiosyncracies, too, which result from peculiar and special development 
in the Intellectual Group or the Social Propensities and peculiar temperamental 
conditions, would be harmonized. As society is now animated, the men who are 
deficient in the restraining faculties', h#ja§r thereby more ov less, depeudout nod- 
H«#«9ari}y guided by-©tbeiw, are dependent on the guidance and control of the 
selfish purposes of others, who are stronger in this respect. In the true order, 
those who now seem never to find their place, would come at once into perfect 
relations. Each member would suffer and would_rejoice in the experience of his 
fellows ; and the whole household would be as the Apostle described it, one body 
of which Christ is the Head. 



Conversion. — From what has been said above, it is apparent, first : —That the 
divinely intended character and life of man is attained in the individual, when he 
possesses, under suitable temperamental characteristics, the orderly development 
of the faculties of the brain, in their three classes or groups, among which, the 
Spiritual Group,-— which is composed of the seven-fold spiritual gifts of Godliness, 
Brotherly-Kindness, Steadfastness, Righteousness, Hopefulness, Spiritual Insight, 
and Aptitude, under the influence of the Holy Spirit, — must have predominance 
over the Propensities, Social and Animal, and over the Intellect; and, second: — 
That in social organization, the power and fullness of this life is to be attained, 
when individuals possessing this disposition are united, in Brotherly love, in the 
organization which Christ formed, and which is the condition upon which He 
promised the spiritual gifts to men. In this order of mental disposition, and to the 
extent of this social organization, men will be one with God, and one with each 
other. 

We find, however, that in the actual state of man at large the predominance of 
the Propensities is the characteristic of his organization and life. This is shown, 
both in History, in the life of Nations, in the present phenomena of Social and 
national life, in the objective, demonstrable facts of his physical organization, and 
in the inward and subjective consciousness of the individual, when that is regu- 
lated by Godliness, together with Steadfastuess and Righteousness, the Meditative 
Faculties of the Spiritual Group. 

A scientific analysis of mental operations, according to the objective, physical 
facts we have been considering, shows, that, in the state in which men naturally 
are, the Propensities rule them, and the Intellect serves the Propensities ; and 
that'the Moral or Spiritual Faculties are, as observers of the mind have described 
them, blind sentiments, unable to control. Instead of being ruled by Godliness, 
Brotherly-Kindness, Steadfastness, Righteousness, Hopefulness, Spiritual Insight, 
and Aptitude, and fulfilling the Divine law with all the strength in physical life 

9 



66. 

.that tho due development of the Propensities gives, men are ruled by AHtnentive- 
uess, Aiuativeness, Destructiveness, Philoprogenitiveness, Inhabitiveness, Adhe- 
siveness, Corabativeness, Self-Esteem, Secretiveness, Approbativeness, Cautious- 
ness and the Desire to live, with only such incidental modifying influence as the 
blind moral sentiments of Reverence, Benevolence, Firmness, Conscientiousness, 
Hope, Marvelousuess, and Imitation may give. 

This state of facts corresponds, as we have seen, to the delineation which the 
Scripture presents of man's nature. Revelation teaches us that man was created 
in the image of God, and at first existed in harmony with Him, enjoying the Divine 
presence; but that in the exercise of choice between good and evil, his Propensi- 
ties, which are directly influenced by the external world, took the lead in the 
mind, subverting the predominance of the Spiritual Faculties, and thereby reject- 
ing the influence of God, the Holy Spirit, who moves upon the soul through those 
faculties. Thus was given to the whole mind and life, that gross, earthly, sen- 
sual, selfish character which is manifested by the predominance of activity in the 
Propensities. 

Hence the race, instead of being able to live in peace and good will, under 
Spiritual guidance, have to be held in check as well as may be, by the Propensities 
of each other, regulated, to a greater or less degree in different communities, by 
those social laws which are but the expression of the Propensities of the com- 
munity. Hitherto, these lawB are only in part, and indirectly, infused with the 
spirit of Christianity, by God's good will. 

The physical facts of man's organization indicate the connection between this 
perversion of nature, in which the Propensities are predominant, and the Death 
which is come upon the world. 

Men in this natural state are characterised by selfishness and the passions. This 
selfish and passional nature is not always gross or offensive to men themselves. 
On the contrary, the Social Propensities manifest many qualities which tend to 
true happiness ; and this is the function and effect of all of them, when they have 
their due relative order and proper direction. But when they are predominant, 
the man is under the immediate and controlling influence of things about him. 
Earthly desires, the sensuous knowledge sought to be procured through the In- 
tellect when it is ruled by the Propensities, the evil influences of the Devil, which 
work in and with the Propensities, — these lead the Soul. This is " the carnal 
heart." This mental disposition, whatever may be its amenities and social graces 
" is enmity against God." The full and characteristic manifestation of the Intel- 
lect, when it is thus made the servant of the Propensities, is what the Apostle 
characterised as " the wisdom which is earthly, sensual [or natural] devilish." 
When the Spiritual Faculties become predominant, the heart is changed, for 
through them is given by the Holy Spirit, " the wisdom that is from above," which 
is " first pure, then peaceable, gentle, and easy to be entreated, full of mercy and 
good fruits, without partiality, and without hypocrisy." 

To the phrenologic observer who understands the true nature of the Spiritual 
Faculties, this general, corrupt, depraved state of proclivity to evil is just as 
apparent to the eye, in the general predominance, among men, of the organs of 
the Propensities and the Sensuous faculties of the Intellect, and in the pantomimio 
and physiognomic indications of activity in the base of the brain, as the results of 
this proclivity in men's conduct are apparent to the moral sense. 



67. 

As with the race, so with individuals, we are unable to rescue ourselves, by any- 
thing which is in and of ourselves, from this fallen state. We find no faculty of 
group of faculties in man, which, by their natural force, have the power to restore 
the true order of the mind. Therefore the need of the manifestation of the full- 
ness of God by the Lord Jesus Christ, and the regeneration and renewing of the 
heart, by the Holy Ghost. 

The religious history of man shows that, down to the time of Christ, the conv 
paratively few men who have received and yielded to the Spirit of God have been 
ill treated on that account, by their fellow creatures; and, especially, those, through 
whom He has spoken to men, to recall them to Himself, have been made sufferer* 
and martyrs. The national history of the Jews individualizes these facts. 

The only promise of relief that the world has seen is that which Christianity 
has brought; and under Christianity, although it is so imperfectly received, men 
have commenced a real progress towards permanent amelioration. 

Christ came to manifest God to man, presenting in the perfect order, in human 
form, the Truth of God. And although it is not for us to assert any limits to 
God's grace, we know no other name under Heaven, given among men, whereby 
we may be saved. When men believe in the Lord Jesus Christ, who is God 
manifest in the flesh, they receive the Holy Spirit, who proceedeth from the 
Father and the Son. 

In His conversation with Nicodemus, Christ described this change from the 
fleshly character given by the predominance of the Propensities, consequent upon 
the fall, to the spiritual character given by their due subordination to the Spiritual 
Faculties, under the influence of the Holy Ghost, as being born again ; saying :— 
" Except a man be born of water, and of the Spirit, he cannot enter into the 
Kingdom of God. That which is born of the flesh is flesh, and that which is born 
of the Spirit, is spirit. Marvel not that I said unto thee, Ye must be born again." 
We are taught that our Heavenly Father is more ready to give the Holy Spirit 
to them that ask Him, than earthly parents are to provide for their children. 

All that we are able to do is to negative ourselves, and present ourselves in a 
child-like humility as a living sacrifice, to God the Father Almighty, Maker of 
Heaven and earth, God's Spirit, the Holy Ghost, the Comforter, God the Son, the 
forerunner of the kingdom. 

This humility is, as we have seen, the natural manifestation of the faculty of 
Reverence, or Godliness ; and in order that it may characterize the' mind, the 
demands of the Propensities must be checked or held under self-control. 

This may be done by the will of the individual; and hence God commands all 
men every where to repent. Herein lies the freedom of the Will. And the re- 
sponsibility and the duty is put upon every man, in this special act, to choose, by 
the resolution of the Will, between serving God and serving the devil. The men- 
tal processes which are involved in this change are as various as human organiza- 
tions are various. Conscience, Fear, Love, Marvelousness, Gratitude, Hope, 
Reason, or even the Propensities when brought into great distress by unsatisfied 
desire, may call this faculty of Godliness into exercise so that the man may cen- 
tralize his will in humility, in place of pride and selfishness. 

Those faculties which are most nearly contiguous to Godliness, will naturally be 
the ones to produce this effect ; but when the Propensities are very strong, it is 
often the case that nothing but their own distress will lead the mind to this result. 
If the man is in immediate fear of the approach of death, and the Intellect caa 



G8. 

gee no way of escape, the Desire of life, no longer able to be served by appealing 
10 the Intellect, may appeal to the .Spiritual Faculties. In the same way the 
suffering of other faculties in the Propensities, such for instance as that caused by 
the death of a child or a friend, by shame, fear, or even hunger, may briug the mind 
to a state of willing itself to be humble, and thus prepare it to receive the Holy 
Spirit. In general, the faculties more remote in location from the Spiritual Group 
are less able to influence them than others. But whatever be the special process 
by which the result is attained, the result itselt is essentially one and the same in 
kind ; the submission of the whole heart to God, and the surrender of every one 
of the faculties in all the groups to His service, to love God with the whole heart, 
mind, soul and strength. 

It is very commonly the case, where the submission to the Holy Spirit is not 
complete, that the self-asserting power of the Propensities, or the too great pre- 
dominance of the Intellect, prevents the full realization of this mental result. In 
this case the man finds within him opposing laws, — the purposes of his Spiritual 
Nature not having efficient control to guide the activity of the Propensities; and 
the Intellect analyzing this condition discloses to the inward consciousness the 
fact that the things which he would not, he does, and the things which he would, he 
does not. 

This incomplete or imperfect change will be found to be more marked where 
the mental process involved in the change was characterized by the movement of 
the Propensities. If the person is brought to humility by over-wrought denuncia- 
tions of his character, thus reaching the mind through Approbativeness and Self- 
Esteem ; or if it is by fear only, presented by the approach of death or by physical 
images of future torment, thus reaching the mind through Cautiousness, Secretive- 
ness and the Desire to live; or if it is chiefly by the social influence and solicita- 
tion of Christian friends, thus reaching the mind through Adhesiveness and Ap- 
probativeness ; or in other similar ways ; there is danger that the temporary exer- 
cise of the Spiritual Faculties under these appeals may be accepted, in the con- 
sciousness, as their actual awakening by the Holy Spirit and the consummation of 
the subj ligation of the Propensities. 

By whatever mental process we are brought to this state, we must, in order to 
give it the true and full efficacy, examine ourselves in the light of God's Spirit in us ; 
for if the mind is truly and consciously in this humble Btate, He is revealed to the 
mind in the Faculty of Godliness, and Conscience bears witness of the fact to the 
soul. This it is to know God. Being thus revealed to us, both in ourselves and in 
the manifestation of Him in Jesus Christ as presented in the Holy Scriptures, He 
gives us a just consciousness of what we are in His sight. Hence comes that 
realizing sense of sinfulness and spiritual want which the heart feels when influ- 
enced by Godliness. This Consciousness is the inward manifestation of the 
change of heart. 

Whatever other faculties may be exercised in this change, the mind can receive 
the Holy Spirit, only through the Spiritual Group,— Godliness leading the mind, 
and with it Brotherly-Kindness, giving love for mankind, and Steadfastness holding 
the mind in this state, Kighteousnesa bearing witness to the Truth, and Hope 
giving aspiring anticipations for the soul's welfare, with the conscious indwelling 
Spiritual Insight of what is within, and Aptitude by the Holy Ghost, subduing 
the whole man in harmony with God's Spirit, both in thought will and deed. Thus 
Christ described it saying, " Whosoever shall not receive the kingdom of God as a 
little child, be shall not enter therein." 



69. 

The language of Scripture, and the Religious history of man, will be found to 
correspond to and be explained by these physical, objective facts of man's or- 
ganization. 

The Church is, as we have seen, the appropriate and appointed organism for the 
manifestation of the Holy Spirit in His fullness, and it is to be through the 
Church, when restored to the order in which Christ established it, that mankind, 
who now for the most part reject Him, will be constrained to receive the Holy 
Spirit. 

Teaching. — To the teacher and the parent, the right life and predominance of 
the Spiritual Faculties is of the utmost importance; both because, from God, 
through them, comes that sustained and resuscitating power that is necessary 
for the labors of teaching, which so soon exhaust the physical forces ; and because 
in them are the conditions of that sympathetic influence upon which the continu- 
ance of success in teaching depends. 

The true basis of Education will be attained when the objective physical facts 
of man's organization and the laws of growth, and the subjective spiritual princi- 
ples of life are understood in their harmony, and when the teacher, laboring in 
accordance with these facts and principles, draws his power, in a truly spiritual 
life, from the Holy Spirit, through the Church, organized as Christ founded it. It 
is only in this relation that the true power of sympathetic influence upon the 
seholar can be attained and exercised, and the highest and most equal develop- 
ment secured. 



The Standard of Truth. — From the nature of the Spiritual Faculties it will 
be seen that their right exercise is a matter of the utmost importance to man. 
This is the " one thing needful." 

The great practical question is, " What is Truth ?" 

The discordance which exists among men in this respect is due to the causes 
that He in the inherited predisposition of the activity in the Propensities, which is 
the origin of the sinful disposition of man, and the natural blindness of the Spirit- 
ual faculties in which exists the failure of man to receive the real standard of 
Truth. Men by nature live in the Propensities, and these seek always their own 
gratification. These faculties know nothing higher than their objects of desire, 
which all center in or relate to self; and they not only are not ruled by the Truth, 
but their own prior, predetermined activity excludes it, wheu it conflicts with the 
immediate gratification which they seek. 

The Intellect may logically define and so discern Truth in outward, objective 
forms, but it is ruled by the Propensities, unless they have been subordinated to the 
Holy Spirit through the Spiritual Faculties. By the Holy Spirit man may know 
the Truth and be redeemed. The Scriptures state this Spirit to be the power by 
which Christ was conceived. The power He manifested junto men He always de- 
clared to be by the instrumentality of the Holy Ghost. 

Even when the Spiritual Faculties have gained predominance, so that the sinful 
disposition has been changed, and the Propensities are under control, and men seem 
sincerely to seek the Truth, discordance remains among them ; and this is because 
they do not admit the Holy Spirit to be the standard of Truth, which alone can 
harmonize the mental diversities among themselves : and this Spirit of Truth can- 
not be received in His fullness except when men are united with each other in Him, 



TO. 

in the order which Christ established. This order was lost when the Apostles, led" 
by Peter, resorted to lot to choose one to be of their number, instead of relying 
upon the wisdom and insight to be given by the Holy Ghost ; and the disorder 
entailed upon the Church by this act, still prevails. God Himself, the Holy Spirit, 
is present with man, ready to guide him into all Truth. But even Christian men, 
being deceived from the want of the order above described, and thus being left 
to their own opinion, err so far, as to assert other guides and standards. 

Ecclesiastical autkority, which some assert to be the true standard of opinion. 
is divided against itself ; and there needs a standard to ascertain which power, if 
any, is genuine and which specious. 

The doctrine of the Right of private judgment affords no standard of Truth. It is 
only in an indirect sense that there is such a right. There is no right to hold 
error ; but only a right not to be molested by others for holding error. It needs 
the true science of the mind to rescue man from the fallacies and self-deception of 
individual opinion. 

The Scriptures, which are often asserted to be the perfect standard of Truth, do 
not ascribe this character to themselves, but to the Holy Ghost. The Scriptures are a 
record ; and although made by men of like passions with ourselves, they were writ- 
ten by " holy men who spake as they were moved by the Holy Ghost," and they are 
profitable for instruction, for reproof, and for doctrine, and we are to search them 
if we would have eternal life, for they are they which testify of Jesus Christ. 
This record presents the history of the influence of the Holy Spirit upon men iti 
times past, and it is given to us that we may be led to receive the influence of the 
same Spirit. A record of the past cannot in its nature be adequate in all its con- 
ditions as a guide for the present and future. It cannot be everywhere and at all 
times accessible. The gospels were kept away from men for many hundred 
years, and still are, in many countries ; and Protestantism has not yet wholly suc- 
ceeded in rescuing the Bible for men>. Nor is a record intelligible to every mind; 
and the interpretations put upon it among men, unless there be some other stand- 
ard, will differ. 

Almighty God the Father, and Jesus Christ His only Son, and the Holy Spirit 
proceeding from the Father and the Son, are the conditions of the Truth. Hence r 
the Scripture and Christ HimseW teach us to regard the Holy Spirit, as the im- 
mediate interpreter and standard of the Truth in the Spiritual Faculties properly 
organized to receive Him. Christ promised to His disciples the gift of the Com- 
forter '* that He may abide with you forever ; even the Spirit of Truth ; whom 
the world cannot receive, because it seeth Him not, neither knoweth Him; but 
ye know Him ; for He dwelleth with you and shall be in you." * * * " He shall 
teach you all things. He is " the Spirit of Truth which proceedeth from the 
Father," " He will reprove the world of sin, and of righteousness, and of judg- 
ment." " When He, the Spirit of Truth is come, He will guide you into all 
Truth." 

And again, the Scriptures say of those who live in God as His children, " Ye 
have an unction from the Holy One, and ye know all things." " The anointing 
which he have received of Him abideth in you, and ye need not that any man teach 
you : but as the same anointing teacheth you of all things, and is Truth, and is no 
lie, and even as it hath taught you, ye shall abide in Him." 



71. 

And again — " Now therefore ye are no more strangers and foreigners, but fellow- 
citizens with the saints and of the household of God." " And are built upon the 
foundation of the apostles and prophets, Jesus Christ Himself being the chief 
corner-stone ;" " In Whom all the building fitly framed together groweth unto an 
holy temple in tho Lord ;" " In Whom ye also are builded together for an habita- 
tion of God through the Spirit." 

Christ, when upon earth, was the only living standard of Truth that the world 
has ever known. The Holy Scriptures are the only outward or objective standard ; 
and they maintain their place and authority through the ages, illustrating that 
those things are most permanent which are the most immediate work of God. 

The real, subjective standard is the Holy Spirit manifested in man. The Spir- 
itual Faculties, existing in their true order of development, and awakened by the 
Holy Spirit, receive and manifest the Truth to the whole mind. They acknowledge 
God, as all in all, and give Humility to man. They manifest Love to man, giving 
Peace on earth. They maintain Faithfulness, Uprightness, and Purity of life. 
They alone give the Hope which raaketh not ashamed. They give Judgment, 
(that which arises from the Meditative Faculties) that wisdom which God promi- 
ses to those who have Faith in Him and ask Him, and which is superior to the 
highest analytic power of the Intellect. They subordinate the Desires of the 
flesh, holding them in check, and directing them in rightful and healthful activity ; 
and they illumine Knowledge, bringing every Intellectual Faculty into harmony 
with the Truth. 

When men perceive the faets of mental organization, they will understand the 
ground and causes of differences of opinion ; and when they accept the Holy 
Spirit as the Spirit of Truth proceeding from the Father and the Son, and the 
standard for them, they will subordinate themselves to Him, and so will unite ia 
the Truth as He manifests it. 



LAW OF ASSOCIATION OF FACULTIES. 

In a previous letter I spoke incidentally of the associated activity of the facul« 
ties. The associated activity results in an associated development, and this modi- 
fies the relative position and shape of the individual organs. The organs are not 
isolated from each other, in compartments with immovable walls ; but, though 
separated by anfractuosities, they lie together, and at some one point each is con- 
nected with those contiguous to it, and they act with and react on each other. 

The faculties of each group tend to ensphere themselves together in that group ; 
and where there is an unequal development, this tendency showB itself in the form 
of the head. The group which has a decided predominance, — either the Propen- 
sities, through their natural inherited force increased by the development given by 
indulgence, or the Intellect by inherited structure or by education or both, or the 
Spiritual group — when either thus individualize themselves as a group possess a peri- 
pheral expansion standing out in a curve, departing from a symetrical relation with 
the other two groups lying on each side of the base of the head, so as to make 
the outline of the head, look as if it were composed of adjacent arcs of circles 
eccentrically placed. 



So also, if there is a great combined activity, and consequent development, in » 
particular cluster or congeries of special faculties in any group, as compared with 
other faculties contiguous to them, this cluster or combination of organs is indica- 
ted by a smaller peripheral extension standing out in the same manner, and 
individualizing its character in the form of the group. And the particular faculty 
which leads the others in such combination, and predominates over the others, 
forms the point or summit of the prominence, and gives the characteristic feature 
of the whole group to which it belongs. In the same way one or more faculties 
from separate groups often combine producing mental manifestations of a corres- 
pondingly mixed character, either intellectual-spiritual, or intellectual-social; or 
social-spiritual. In a social moral view, this condition is the present moral and 
spiritual and intellectual aspect of the world. 

It must, however, always be remembered that by reason of the consorting of 
the organs of the brain, the one which is thus projected into prominence often 
appears in a place somewhat different from the ordinary location, as marked on 
the bust, seeming as if removed, either upward, downward, forward, or backward. 

Since the three groups, in their combined form, conspire together, one of them 
taking the lead, and shaping the head so that its own general character is pre- 
dominant, the leading organ in this leading group will, therefore, stand predominant 
over all the rest of the brain, and give its own peculiar character as the chief 
feature in the expression of the whole head. It may be said that the predominant 
group rules or characterizes the mind, and the predominant cluster in that group 
leads the group, and the predominant faculty in that cluster leads the cluster, and 
though it characterizes the group and the action of the whole mind. 

Such a leading faculty, whatever it may be, is of course more or less qualified, in 
its character, by the qualities of the faculties with which it is chiefly surrounded 
and consorted, and especially by the character of the group to which it belongs. 
If it is in the Propensities, it gives to the general mental character a more vivacious 
action, arid to the whole person more varied and pronounced physiognomic and 
pantomimic indications ; if in the Spiritual Faculties, a more calm and meek ac- 
tion and expression ; if in the Intellectual Faculties, a more conceptive, combina- 
tive, or perceptive action and expression. 

In the same manner, one of the faculties of each of the subordinate groups or 
clusters leads or predominates in its own group or cluster, and lends its peculiar 
phases to the character given by the leading group and faculty, to the general 
make-up of the mental phenomena. 

This is the general rule of ordinary and orderly development; but it is often 
the case that in the group of the Propensities, which is not predominant in size, 
special faculties have so marked a development as not only to lead their own sub- 
ordinate group, but to exceed in influence the leading organs of the other groups, 
and give to the person a special and peculiar mental disposition and pantomimic 
expression. The relative order in which the faculties stand among themselves 
within each group and compared with the others, present the conditions upon 
which the characteristic differences between the minds of different individuals 
depend, so far as these differences in the individual character arise from the 
organic shape of the brain. 



73. 

All these conditions appear in the general form of the head ; the most predom- 
inant group, cluster and faculty, in their peculiar composite form, giving the most 
salient features to the outline of the head *, and their relative prominence, and the 
peculiar conformation of the subordinate parts of the brain, indicating how far 
they characterize each other ; so that the whole form is thus significant of the 
general mental organization. 

The expansion of a predominant organ modifies the shape of its neighbors. 
Where faculties are habitually associated in their activity, the organs combine 
more closely in their position. A predominant organ not only presses upon the 
weaker organs, but draws to itself and sometimes overlies the contiguous organs 
which are most active in connection with itself, presenting to the practical obser- 
ver of the external shape, the appearance of a merging of the two organs. 

From this it results that the mere special prominence of that part of the surface of 
the head which is assigned upon the bust to any particular organ, does not ueces 
sarily indicate the predominence of the corresponding faculty, individually and by 
itself. But the necessary and proper bulk or form which the special faculty assumes 
must be taken into account, and the effect of the predominance of the faculty, in 
modifying the position, shape and activity of the adjacent organs, must be con- 
sidered, in estimating the significance of the external shape of the head. For 
instance if in any head, the region marked on the bust for the location of the 
organ of Godliness appears to be somewhat sunken in the center, in contrast 
with the contiguous organs around Godliness, the cause may be that this organ 
is deficient, or it may be there is a large expansion in the region of Brotherly- 
Kindness, which lies in front of it, or if Brotherly-Kindness, lying in front, 
and Steadfastness, which is behind it, are both large, it may be that they 
may have each drawn the organ of Veneration or Godliness upon their re 
spective sides, so that it may be low in the middle, yet broad, and upon 
each side well developed towards the more predominant neighboring organ. 
Thus, in the profile view of George Washington the retreating upper fore- 
head does not in fact indicate that he was lacking in Brotherly-Kindness; 
but the peculiar form shows that the organ of Godliness was so large and pre- 
dominant, that the organ of Brotherly-Kindness was drawn to it and consorted 
with it. Again Self-Esteem was in him the largest organ among the active forces 
in the Social Propensities, and this organ consorting as it did with Steadfastness* 
made him such an excellent commander, and gave to his head that peculiar peri- 
pheral expansion of the head in the region and upon the line between Steadfast- 
ness and Godliness, 

To illustrate this in a more general way, if you look again at the same profile 
view of the bust, you will observe that from the upper verge of Brotherly-Kind- 
ness over to the upper verge of Self-Esteem is nearly a perfect arc of a half circle, 
having for its center the ear ; but this arc rises above the rest of the circumfer- 
ence of the head. The phrenological explanation of this is, that Steadfastness 
and Godliness were the chief characteristics of his mental life, and that they drew 
to themselves, respectively, the organs of Self-Esteem and Brotherly-Kindness* and 
the latter qualities consorted with and entered into Steadfastness and Godliness. 
The Spiritual Faculties, (being by nature in themselves passive) found their sup- 
port and the force of their activity in the faculty of Self-Esteem; and as the vital 
forces reside in the Propensities, and Self-Esteem is one of the highest, and in him 
was the strongest of these faculties, in combination with Steadfastness it consti- 
tuted the dignity and gravity of character which he manifested in his military and 
official life, while yet the predominance of Godliness, made him equal and accessi* 
bletoall. 10 



74. 

This characterizes truly the mind of Washington in these respects. 

The predominance of the upper part of the head in this profile view, would 
have been termed by Dr. Gall a bump. It is always to be remembered that such 
a prominence or bump, is not the indication, merely, of strength in one faculty, but 
rather of an association of faculties, consorting and acting together. 

Other views of the same head which will be presented, will show the lateral 
organs which were also drawn to these central faculties of Steadfastness and 
Godliness, and consorted with them. 

The relative predominance of the groups, is another element that must be con- 
sidered, or the great predominance of one group may mislead us in estimating the 
relative development of faculties in another. 

PRACTICAL METHOD OF DEMONSTRATING THE FACULTIES. 

There has always been difficulty in ascertaining and teaching accurate and posi- 
tive definitions of given mental characters, in phrenological formula, because of 
the want of some definite and mathematical standard of measurement. 

Estimates of character, formed in the consciousness of the observer, without 
definite measurements, and depending on the eye, or feeling the head, or other 
such undefined methods as phrenological observers now rely upon, give to the 
observer some knowledge of character; but even those whose organization is 
such as to lead them to be distinct and accurate in such methods of observation, 
may easily err very much, in applying the principles of Phrenology, however well 
they may understand those principles. Moreover the results of observations thus 
made are not accurately definable to others ; and leaving so much to the manipula- 
tor, has caused the practical application of Phrenology to be regarded by many as 
empirical and like fortune-telling. But a delineation of the configuration by a 
positive and unchanging standard will be both accurate and indisputable. It will 
be acknowledged that this is of the utmost importance to the science of Phrenol- 
ogy. For this purpose I have prepared diagrams presenting a semi-circle, with a 
measuring scale. Within such a semi-circle the part of the head containing the 
brain may be placed, in the various positions necessary to show distinctly the re- 
lative prominence of all the mental organs. Seven different positions will suffice 
to show all of the organs minutely. 

This semi-circle should be placed, or imagined to be placed, so that the center of 
it coincides with a central point in the head. Since however, the head is eccentric 
or irregular and variable in its form, this center cannot be determined by relation 
to the surface, or bulk. It is the very object of our measurement to ascertain the 
special variation of the circumference, by measuring from a fixed center. It is 
found by observation that in a properly developed head, the opening of the ears 
is midway between the front and the back ; and as the two sides of the head 
correspond to each other in faculties, the middle of a line drawn through the head 
from the opening of one ear to that of the other will be the point from which as 
from a center, to measure the relative development in any direction. The base of 
the semi-circle in the diagram it will be seen, is a straight line which, passes 
through the axis in the opening of the ears. This base line is horizontal, both in the 
front view, given in the second diagram and in the profile view. It must, however, 
be observed, that, in the natural position of the head, the base of the brain is not 
generally horizontal in the direction shown in the profile view, but inclines down- 
ward toward the back of the head, the lower Intellectual Faculties, in front, 
usually ranging higher than the lower Propensities, behind. 



it). 

By keeping the eye on the half circle, the relative prominence of the organ* 
Which lie along the outline of the head is readily apparent. The radius of the 
half circle, in the full size of it, is Beven inches, the diameter being fourteen 
inches ; and a scale on the base of the half circle, in the diagram, upon which the 
inches and portions of inches are laid off in the proper reduced proportion, affords 
an exact measurement by which the development of any organ in the circumfer^ 
ence can be ascertained, the center being always in the axis passing through the 
opening of the ears. No head will be found fourteen inches in diameter ; but 
some heads approximate to seven inches from the axis forward to the front of the 
organ of Individuality, the ears appearing in such case to be very far back ; and 
on the other hand, some heads approximate to seven inches from the axis back to 
the outline of the organ of Philoprogenitiveness, the ears in such case appearing 
very far forward. It will be observed that the head of George Washington, 
as represented in either diagram, approximates to the upper part of the circle 
within about an inch and a half, as marked on the scale. 

This half circle in the various positions in which the head may be turned within it, 
affords a positive, definite form of measurement, by which the relative quantity of 
brain in any part of the head may be ascertained. 

It must not be supposed, however, that this circle stands as the delineation of a 
true order of mental development. It is only a rule of measurement, with de- 
finite distances from a given center, so as to define in all shapes, in what region 
the quantity of brain lies. But a head which should correspond to the arc of the 
circle, both in the front and side view, would be well nigh the worst mental dispo- 
sition. It would present the great strength of the mind in the appetites and pas* 
sions, and the lower mental faculties. The person whose head corresponds to the 
contour of the circle is of an earthly nature. The higher order of development is 
that in which the head, like that of George Washington, predominates in the 
Spiritual part, rising high and round in the upper part of the area, in the region 
between the two lines drawn from the circle to the head, to mark the border 
between the Spiritual and the other two groups. • 

Development of the Propensities downward, making the greatest breadth in 
the base of the brain, which in such case projects outward, producing a ridge more 
or less apparent, indicates a concentration of the forces of the mind in the lower ap- 
petites and passions, with vividness and acuteness of activity, and shows that physical 
conditions take precedence. A development of the Propensities in the direction of the 
Spiritual Group, the head enlarging upward and receding at the base, being more 
contracted there, and sometimes presenting a furrow or sunken band upon the 
head at the base of the brain, indicates that the force of the Propensities, instead 
of being acute and physical, are rather passive, sentimental, moral, intuitive or medi- 
tative and conspire in their activity with the upper range of faculties. 

This is the first phenomenal aspect that is to be observed in determining the 
general features of any character. Before proceeding to examine the develop- 
ment of special characteristic faculties, the outline of the head is to be thus 
looked at, from the organ of Individuality lying in front, around to that of Philo- 
progenitiveness behind, so as to present to view successively, each faculty lying at 
the base of the brain. The three groups and their relative order, each considered 
as a whole, must be observed first, in connection with the temperamental condi- 
tions which indicate the kind and quality of activities that prevail, before the 
observer will be able to give proper value to the predominance of special facul- 
ties in either group. In adult subjects the cerebellum, which lies in part below 
the base of the circle, must be particularly observed. 



7r>. 

Before the general character has been thus ascertained, the observer is liable to 
err in judging of special faculties, for both their location, and their quality as 
affected by associated action, depend, as a whole, upon the general character of 
the grouping of the faculties. 

In making the observation of the relative predominance in size and activity of 
either of the three groups, it must be borne in mind that the boundaries between 
them are not arbitrary and fixed limits. They are indicated upon the diagram of 
the head of George Washington by fixed lines at the points where, in my judg- 
ment they existed in him ; but the position varies in different heads, according to 
whether the greatest quantity of brain is in the one group or the other ; and in 
the examination of any bead, the location of the boundary must be first deter- 
mined. 

Thus if the Propensities greatly predominate, especially in the upper part, they 
trespass upon the usual region of the Spiritual Faculties carrying the boundary 
between these two groups up to a higher point. So if the great predominance is 
in the Intellectual Group, the faculties of that group will trespass upon the for- 
ward boundary of the Spiritual group and press it backward. 

But it is not enough to observe predominance in si~e alone. The activities of 
the Propensities are to be regarded, because the vigor and animal force resides 
there. This force is often enervated by satiety and profuse supply of all physical 
wants ; while a degree of necessity and need awakens it, and leads to activity 
and energy in the Intellectual Faculties. But the Propensities tend, when under 
great necessity, to overlay the other faculties and assert themselves, especially 
those Propensities which lie contiguous to faculties in the other two groups, and 
they will do so unless the moral force of the Spiritual Faculties, or a diversion of 
the activity into the Intellect or into the body by physical exercise, restrains 
them. 

The indications afforded by the tones of voice, the mien and manner, habit and 
posture of body, the expression of the countenance, and the temperamental con- 
ditions, all are important, in estimating the relative predominance of the - group. 

Thus the man whose mind has been changed to a spiritual nature will manifest 
externally that mild and meek character which is a general index of the predomi- 
nance of the activity of the Spiritual group. So the man whose intellect has 
received the education of a proper collegiate course, and has experienced the dis- 
cipline of society, will manifest in expression and manner, the results of that pre- 
dominance of the activity of the Intellectual group, which education only can 
give. 

The ordinary position of the head is an indication of the predominance of activ- 
ity. If the Intellectual group predominates, it will be observed that the head 
hangs forward. If Self-Esteem predominates, the head will not only incline for- 
ward, but the chin will be drawn in toward the throat. If Godliness predomi- 
nates in a moderate degree, the tendency is to an upright perpendicular position 
of the head. If the Meditative part of the Spiritual Faculties, in the back part 
of the upper region of the head predominates, the tendency is to incline the head 
forward, so as to give those organs apparently a higher position than they would 
otherwise have ; and if the Intuitive, upper and forward part of the head predom- 
inates, the tendency is to raise the countenance to look upward and thus to give 
these organs an apparently higher place. The side organs of the Propensities 
give a different pantomimic expression. Thus if Destructiveness is predominant, 
the chin is thrown forward and the lines of the mouth are made more marked, 
and the lips firmly set. If Secretiveness and Cautiousness are large, the char- 
acteristic pantomimic expression is a side-long movement and position of the head. 



77. 

Tbeae indications, however, are less observable in children than in adults, be- 
causo of their undeveloped, sensuous and volatile character, and therefore I do 
not here describe them in detail. 

By the lines drawn upon the exterior of the head, from the apex of the head 
in the organs of Godliness, to the base of the brain, like the lines of longitude 
upon the globe, in the positions indicated by the semi-circle in the seven diagrams, 
it will be seen how the location of the boundaries between the groups, which lie in 
any such direction, is modified in different heads, by the diverse combinations and as- 
sociation of the organs. Thus in the head of George Washington, the predominance 
in size and activity of the meditative part of the Spiritual group, drew up, and back 
towards it, the organs of Brotherly-Kindness in the front part of the group, and 
pressed upon, and downwards, the organs of Self-Esteem, displacing the boundary 
and causing a fullness there, unlike the contraction on the opposite side in front. 

It will be seen that similar lines are drawn, parallel with the base of the semi- 
circle and in such position as will indicate the boundaries which lie in the hori- 
zontal direction. These will show the several planes in which the faculties range, 
and the development of the faculties in any direction marked by these boundaries 
will in the same way, be found to vary in different heads. 

The observer too frequently gives his first attention to special organs ; in which 
case he is liable to misread the character. But if he first settles the question of 
general predominance, the location of the organs cun then be accurately discerned, 
and their relative influence upon the character can be estimated from this pre- 
dominance. 

By some practice in this way the observer will become familiar and able to re- 
cognize for himself these characteristics in any given head, without the aid of the 
visible circle which is presented in these diagram. 

To illustrate the method in which the indications of character are thus discerned 
in the shape of the head, I here present in these diagrams the head of George 
Washington. The first diagram gives the head as presented by the bust before 
spoken of, when looked at in the profile view. 

I present this view first, because the basis or starting point for all our measure- 
ments or estimates of distauce is to be found in a line passing through the head, 
from the opening of one ear to that of the other. This is the axis with relation 
to which the expansion of the brain in any direction is to be regarded. Thus, if 
the ears appear very far forward upon the sides of the head, it is because the 
development of those Social Propensities which lie behind, in the central part, is 
much larger than that of the Intellectual group which is in front ; if the ears 
appear very far backward, it is because the central portion of the Perceptive 
cluster of the Intellect is prominent ; or if the greatest extension is upward, the 
greatest height being directly over the middle of the axis, it shows that the cen- 
tral portion of the Spiritual Faculties where the two hemispheres lie contiguous 
to each other, predominates. In the diagram it will be observed that the develop- 
ment of the Intellectual and the Animal group, in George Washington, were about 
equal. 

The groups in which the faculties lie, are distinguished by names which repre- 
sent their qualitative character, as the Intellectual, the Spiritual and the Animal. 
The regions of these groups are thus designated on the diagram, the line of de- 
marcation between them being indicated by a straight mark from the half circle to 
the head. 



78. 

Along the outline which is presented by this profile view of the head, lie those 
organs which run through the center of the head, where the right and left hem- 
ispheres of the brain are contiguous to each other. 

These are designated on the diagram : — they are Individuality, Eventuality, 
Comparison, Brotherly-Kindness, Godliness, Steadfastness, Self-Esteem, Inhabi- 
tiveness, Philoprogenitiveness, and, lying below the base of the half circle, Ama- 
tiveness. 

Let us first observe the regions of the Perceptive cluster and the Conceptive 
cluster respectively. The two faculties or organs of the Perceptive cluster which 
appear in the circumference are Individuality und Eventuality, and their relative 
prominence is at once seen. The location of the organ of Form, is also marked 
upon the diagram, but the development of this organ is not indicated by promi- 
nence, but by width between the eyes, and it is best seen in the front view of the 
face. The one faculty of the Conceptive cluster which appears in the circum- 
ference is Comparison. By thus individualizing these organs and comparing their 
outlines with each other in the circle, we see in what region lies the preponder- 
ance in this circle, and what faculty predominates in this view of the head, and 
we discover, in the general shape, how these faculties consort with each other. 

Passing onward from the Intellectual to the Spiritual group, it will be observed 
that in this diagram the faculties of the Spiritual group have a peculiar form, the 
Intuitive part retreating very rapidly from the organ of Comparison, as if the 
organ of Brotherly-Kindness had left its proper place. This gives a very retreat- 
ing forehead. The Intuitive cluster is quite deficient, the head however being 
high in the region of the Meditative cluster. This indicates the strongest charac- 
teristic of George Washington, and some of his habitual sayings corroborate the 
observation. " I meditate to pass the remainder of life in a state of undisturbed 
repose." 

Passing the next mark, which indicates the line of demarcation between the 
Spiritual group and the Social and Animal Propensities, we see the largest quan- 
tity of brain at Self-Esteem, this being the largest faculty of the Social and Animal 
Group, in his character. From this the organs diminish in a proper order down to 
the base. Home and children had less influence upon his character than his digni- 
fied position. 

Let us now turn to the front view of the head, which is presented in the next 
diagram. 

Here the front part of both hemispheres of the brain appear, giving the general* 
width, with a line running through the centre of the head. This view shows all of the 
Intellectual Faculties, the Intuitive part of the Spiritual group and a part of the 
Animal group. Upon one of the hemispheres are delineated the names of the 
clusters, and beyond the circle are given the names of the groups in which these- 
special faculties are associated. The names pertaining to the Intellectual group 
are designated by the use of small letters. The names of the organs of the Com- 
binative Faculties on the bust, are obscure in the facial view, but these names 
and the locality of the organs can be distinctly seen upon the profile view. 

By looking a moment at the position of the organs delineated upon the profile 
view.it will be seen that the plane of the circle, as placed in the facial view, 
would intersect the head in the front part of the organ of Destructiveuess, pass, 
ing between the organ of Acquisitiveness in the Intellectual group, and that of 
CautiouBnesB in the Propensities, and through the middle of the organ of Hope-- 



79. 

fulness, up to the center of that of Godliness, and the line of intersection would 
pass down, in the same way, through the twin faculties on the other side of the 
head. The contour of the head in the facial view, therefore, presents in the out- 
line, these organs, Destructiveness, Acquisitiveness, (which lies directly in front of 
Cautiousness,) Hopefulness and Godliness. Alimentiveness is indicated upon the 
diagram, because it is alone, below, and the foremost of the Propensities, though it 
is not exactly in the pi ane of the circle. 

In the profile view, we see in the outline of the Spiritual group, the organs of 
Brotherly-Kindness, Godliness and Steadfastness. In the facial view, looking at 
the same group, we see in the outline, the organs of Godliness and Hopefulness. 

In the profile view, looking at the Intellectual or the Animal group, we see in 
the outline the central organs which are in the extreme front and back of the 
head. In the facial view we see, in the outline on either side of the head, the 
foremost organs of the Propensities, and we see the Intellectual group in eleva- 
tion, as it were. In the profile view we must observe the whole course of the 
half circle to examine all the organs brought into the outline. In the facial view 
it ie enough to study one side, or a quarter of the circle, for the sides correspond 
to each other. 

In the profile view the line of demarcation between the Spiritual and Animal 
groups appears upon the back part of the head, and the line between the Spiritual 
and Intellectual groups appears in the front part of the head ; while that between 
the Animal and the Intellectual groups, in the side of the head, may be seen by 
tracing the boundary between Constructiveness and Acquisitiveness in front, and 
Alimentiveness, Destructiveness, and Cautiousness in front of, and above the ear. 
In the facial view the line of demarcation between the Spiritual and Animal groups 
appears in two places, one on either side of the head ; it is marked by a line 
from the half circle near the small figures 5 and IS close to the bust ; and the 
line between the Spiritual and Intellectual groups may be seen by tracing the 
boundary between the Intuitive portion of the Spiritual group above, viz : — 
Brotherly-Kindness, Aptitude, and Spiritual Insight, and the Conceptive, and the 
higher range of Combinative Faculties in the Intellectual group, below, viz : — 
Comparison, Causality, Mirthfulnese, Ideality, and Acquisitiveness. 

The profile view gives us the quantity of brain in the organs which lie through the 
center of the head, and which from their contiguity in pairs, tend to have precedence 
in activity. The facial view gives the general width of the head. This will be 
still more apparent on looking at the actual bust from which these diagrams were 
taken. Slight variations in the point of view bring other faculties more or less 
into the outline. 

The Perceptive Faculties lie on the base of the frontal region, above the eyes; 
the Conceptive Faculties lie directly in front above the Perceptive ; and the Com- 
binative Faculties lie on the frontal sides of the head. When the Combinative 
Faculties predominate — which are Constructiveness in the center, Calculation, 
Mirthfulnees, Ideality, and Acquisitiveness, and for this purpose Tune is to be 
included — they give more width than heighth to the forehead, especially if the 
predominance is chiefly in the organ of Constructiveness, the center of this cluster. 
The indications of development are different, however, according as this width is 
greatest at the upper part of the forehead, or lower down, or is more marked in 
front over the exterior ends of the opening of the eye, or further back toward 
what may be called the frontal side of the head. In general, when the greatest 



80. 

width is in the upper part, that is in the direction of the Spiritual organs, trie 
tendency is to Combinative activity in respect to the higher Spiritual and Intel- 
lectual realm, and when the width or fullness is greatest downward, or toward 
the base of the Combinative region, the tendency is to special, physical, mechani 
cal and structural pursuits. When the fullness in the Combinative region is the 
greatest in the back part of the frontal side and downward in that direction, to- 
ward the region of Alimentiveness, that is in the direction of the ears, the ten- 
dency is to skill in the arts of preparing food. If the fullness is greatest in the 
back part of the frontal side, but upward in the direction of the Spiritual group, 
it is an indication of the possession of tact and versatility, the faculties of Se- 
cretiveness and Cautiousness co-operating. 

If the greatest fullness of the Combinative organs is in the frontal region near 
the Perceptive Faculties, that is in front and downward, it indicates capacity for 
mathematics, and Combinative power in the range of all the Perceptive qualities. 
If it is upward instead of downward, making a large square upper frontal to the 
head, it marks the composer, the metaphysician and the speculative philosopher. 
In this case, if the meditative part of the Spiritual Faculties is awakened and 
developed, it indicates the ethical and judicial mind, the spiritual teacher and 
reformer rather than the moralist; whereas if the Intuitive part is more devel- 
oped, the tendency is to mysticism. 



Size not an Absolute Criterion. — In estimating the character from the 
form of the head, two fundamental principles must be always kept in mind : — The 
first is that structural predominance, or the mere relative size, indicates capacity, 
but not, necessarily, actual manifested qualities. The second, which is connected 
with it, is, that Temperamental conditions modify the mental manifestations. 

1. Activity the measure of influence. — The observer will not find that the habit- 
ual manifestations always correspond to the relative size of the organs. As has 
been before stated, Size, is the measure of power or capacity} but Activity, is the 
measure of influence. There are many men in whom the organs of the Intellect 
are predominant in size, but who are not intellectual men. To give a predomi- 
nant Intellectual character to the mental manifestations, there must be not only 
the natural or structural capacity for Intellectual power, but there must be a 
sufficient force in the Propensities or iu the Spiritual Faculties r to call the Intellect 
into activity, for it is the activity which is the condition of the influence of the 
faculties in characterizing the general cast of mind. There are many men in 
whom the organs of the Spiritual faculties are predominant in size, but who are 
not spiritually minded men. Predominance in size in the Intellect gives a pre- 
disposition to predVwainance in activity, and both these conditions of character 
therefore usually concur in respect to the Intellect. Predominance in size in the 
Spiritual faculties, constitutes an organization fitted for manifesting the power of 
the Holy Spirit, and a man thus constituted will be predisposed to morality and 
to sympathy, in accordance with the manifestations of these faculties as charac- 
terized by Drs. Gall and Spurzheim ; but these faculties even when thus pre- 
dominant in size are still prone to be obscured and superseded, by the Propensi- 
ties which take precedence by bodily force, or by the Intellect which is awakened 
by the senses. They must be awakened by the Holy Spirit, to give predominance 
in activity, as is declared in the Holy Scriptures. 



SI. 

2. Modifying effects of Temperaments. — The mind maybe said to reside in the 
brain, through which it is manifested, and the quality of its manifestations ifjl° 
conditioned upon the organic structure of the brain ; but the brain is so depot' 
dent upon the bodily conditions for its forces and support, that any marked e: c l 
treme in the temperamental constitution produces a marked modification of fch v | 
mental manifestations. 

For instance, if the faculties of Combativeness aud Destructiveness are largel a * 
predominant, and the restraining faculties of Cautiousness and Secretiveness, and c^ 
Steadfastness (or "Firmness") and Righteousness, (or "Conscientiousness") are vei n€ 
deficient, and if, with this peculiar structure, the person has the Sanguine-nervo>« 
temperament, the mental manifestations will be volatile, quickly affected t^tf 
everything surrounding, and re-acting immediately under every influence ; ar e 4 
the person is more the creature of surrounding circumstances than of any respo °F 
sible motives of his own. The carelessness arising from the lack of restraint 
shows itself in irritation, precipitancy, and levity. MMMv«*weaM*MM%Bit unless 
the Holy Spirit awakens the Spiritual faculties into predominance of activity. 

The same mental organization, with the Bilious-lymphatic temperament, would 
give torpidity, retirement, reticence, no disposition to meddle and indifference 
respecting surrounding circumstances ; and the person would almost rather starve 
than work. The carelessness resulting from deficient restraint will show itself, 
in this case, not in rashness and levity of conduct, but in improvidence and in 
activity. 

If, however, the restraining faculties are large, predominating over Destructive- 
ness, and the temperament is the Sanguine-nervous, the mind keeps a prudential 
care over itself, modifying every motive, and uses the acquaintance which it has 
with surrounding circumstances for guidance ; and this makes a character success- 
ful in very active engagements in the practical affairs of life, whether in Religion, 
Philosophy, Literature, Art, Commerce, Mechaircal pursuits, or Politics; but 
with the same mental organization, with the Bilious-lymphatic temperament, the 
person would show a disposition to retirement, and to avoid apparent and acLive 
labor unless great necessities called forth such efforts ; and would, in his retired 
way, do more to hoard, and amass wealth than those of the Nervous and Sanguine 
temperaments. 

The pantomimic expression and the physiognomic form are therefore very 
important, in connection with the shape of the head, as expressive of the mental 
character. With every form of activity and of temperament, is a corresponding 
physiognomic and pantomimic expression ; showing itself in gait, tones of voice, 
gesticulation, and the movements of all the senses. No two persons are any more 
alike in those respects, than in the shape of the head, and the conjoined tempera- 
mental characteristics. 



THE LAW OP DEVELOPMENT. 

Healthful activity of any faculty necessarily tends to its development, especially 
in the period of childhood and youth. 

The development of the faculty may consist in an increase in the size of the 
corresponding organs, or in a refinement and improvement of the quality of those 
organs, or both. 

u 



82. 

Whether the development will be in respect to the increase of size of the 

-gans, or will be by giving it a superior quality, will depend, much, upon the 

t ^cial predominating character of the temperaments. The tendency to develop- 

t ■ at in size is due predominantly to the Lymphatic temperament ; and as this 

,nperament generally leads in childhood, the process of development in size is 

Jin most actively marked. 

'Modifications of activity arising from changes in the temperamental conditions 
■ r. j> to be distinguished from the development of the faculty. Physiological means. 

5 lied through the temperaments, may increase the power of manifestation, and 

ei . properly understood will directly lead to development. Teachers often err in 

tio ' 1 i >08m §> * na * there is a deficiency of mental development, to be treated by ex- 

Y^se of the faculties, when all that is needed is the proper physiological condi- 

ns for influencing the temperaments. 

The bodily conditions modify the mental action. The nervous activity is often 
largely diverted from the brain to the great organs of the temperaments and of 
other bodily functions, so that it may some times be said that the man lives in 
one of them, for instance, in the stomach. When the Propensities are predom- 
inant, their activities, if not drawn forth into the Intellect, are peculiarly prone to 
descend into the body. If on the other hand the Intellect is developed in undue 
proportion to the body, the life is too purely mental, and there is not enough 
force in the Propensities. 

If the system is properly balanced in this respect, the vigorous and healthful 
activity of the lungs and stomach, receive their due share of nervous power, and 
the liver, under proper conditions of seasonable bodily repose, performs fully its 
functions, and the brain is thus both sustained by a well ordered bodily system, 
and relieved, by the occasional diversions of the nervous force, from a too exclusive 
activity within the head. All parts of the system thus participating in due pro- 
portion in the vital action life and symetry is given to the whole man, so far as phy- 
siological conditions can accomplish this result. Upon these conditions, the spiritual 
power must supervene, at the proper age, to give the complete conditions of per- 
fect life and constant power. 

To a certain extent, the faculties have a natural relative order of development 
in point of time. Thus, mental life begins in the Social and Animal Propensities, 
(excepting the cerebellum.) The Intellectual Faculties are next called into exer- 
cise, and the cerebellum and the Spiritual Faculties are not predisposed to be 
awakened until much later. This is the general law. But when we seek for the 
relative succession of development among the particular faculties we find great 
diversity in different individuals. 

It will be observed that the forehead of young children is usually more promi- 
nent in the upper part, and more contracted below, in the region of the eyebrows. 
This is the result of the fact that the forces of the Propensities appealing to the 
Intellect, awaken usually the Conceptive faculties first. The Perceptive cluster 
are developed by the senses, and the quickening of their activity follows after the 
inquiring spirit of the mind which has been awakened by the Conceptive faculties. 
But in some children the Perceptive Faculties are more early developed than the 
Combinative or Conceptive. Some again, for instance, will recollect the mother 
and father by name, and the eyes become set, before they begin to walk. Others 
will begin to walk before recollecting names. The psychological explanation 
of this difference is that in the one, the special faculties of Language, (which are 



83. 

in the Intellectual group) have begun to develop soinevyhat in advance of the facul- 
ties of Deetructiveness and Cautiousness (which are among the Propensities;) 
While in the other, the faculties of Destructiveness, which are those that give oxecu 
tive force and possess the child with the desire to act for itself and supply its own 
wants, and the faculties of Cautiousness, which give self control and guidance, are 
active and developed in advance of those of Language. In the newly born infant, 
when food is the paramount necessity, the faculty of Alimentiveness is very active, 
and the mother may observe the organs of this faculty bulging forth on either 
side of the head, in front of the ears. When the function becomes fixed, and 
other surrounding faculties, in turn, come into activity, this special and temporary 
prominence is no longer obvious. When a child is learning to walk, the predeter- 
mined necessity for Cautiousness, to carry out the resolution, singularly develops 
the organs of this faculty, and gives them temporary prominence on either side of 
the head. The skull being soft, the organs appear plainly in this way, so long as 
the necessity for so great conscious restraint over the action of the body continues, 
and afterwards the organs retire to their proportionate size. These facts are im- 
portant evidences of the truth of Phrenology. 

These diversities of succession in the development of special faculties or clus- 
ters of faculties depend chiefly upon conditions of climate, civilization, inheritance 
of parental disposition, and education. 

1. Climate.— The climates of the middle latitudes favor intellectual develop- 
ment more than those of higher or lower latitudes. The warmer climates tend to 
give an earlier development of the Social and Animal Propensities. 

2. Civilization — Men will naturally live in the Social and Animal Propensities { 
and this is the condition of the barbarian. Civilization quickens the Intellectual 
Faculties, making them influential and useful in guiding the forces of the Social 
and Animal Propensities ; but in truth, civilization is incomplete and has no basis 
for permanent continuance, without the Spiritual Faculties, which are awakened 
Only through Christianity. 

The process of civilization, in its mental aspect, is the process of an awakening 
of the Intellectual Faculties. Necessity stimulates men to more systematic labor, 
to more careful observation, and to the exercise of ingenuity ; and hence come 
Arts and Sciences. Still, men do continue to live^in earthly things, until the Spir- 
itual Faculties are awakened. 

When this is done, the Spiritual Faculties in the individual, gain the ascen* 
dency over the Social Faculties, by their equalizing and universal force ; and when 
this is understood, and society is thus affected, men will be led in their true social 
order. Civilization, as it is as yet understood, affects only the Propensities and 
the Intellect, and it is only by the indirect influence of Christianity that it be- 
comes fixed in the race, and continuously advances. When Christianity is pro- 
perly understood, as the science of mind will make it appear, society will progress, 
directly and continuously, in the proper Spiritual and Intellectual order. 

In what is hereafter said of the successive development of the faculties, refer- 
ence is had to civilized communities, in which the Intellectual Faculties are de*. 
veloped early in life; 



84. 

3. Inheritance. — Parentage influences both the structural proportions and the 
relative succession in which the Social and Animal Propensities are developed ; 
but the activities of the Propensities begin with life, at:d depend on the necessities 
of the internal condition and of the external circumstances with which the indi- 
vidual is surrounded in the earliest period of life. If a child has the proper struc- 
tural order, and is, by reason of not having the care and attention of parents, 
placed under the pressure of great necessities, these faculties are called into con- 
stant and vigorous exercise, and hence results an active and practical development. 
This is the condition of the street children in New York. Being cast upon their 
own resources to a great extent, the Social and Animal Propensities are called 
into great activity. The modifying influences of our public schools are, in this 
respect, more important than those of any other institution. If the circumstances 
in which such a child is placed are favorable, the great force of character 
which results from the activity of these faculties is turned to the development of 
the Intellectual Faculties and to useful employments. This is the characteristic of 
what are called self-made men. 

Kich men's children do not usually possess the power to acquire wealth, because 
their Propensities have not been brought under the necessities which result in the 
requisite activity ; and poor men's children often do possess the power, because 
they are brought under 6uch necessities. 

The Intellectual Faculties are strongly affected by parentage, and by caste, 
which tends to centralize the intellect, and to reproduce, over and over again, in 
successive generations, the same order of faculi'es ; or mental disposition. This 
influence operates by a t- ansmission of the form or structural development of the 
organs, and by the inheritance or reproducing of the same activity. 

The intellectual activity which characterized the father, is more frequently 
inherited by the daughter, and that which characterized the mother is more fre- 
quently inherited by the son. 

The heritable character of the Social and Animal Propensities is more extended 
than that of the Intellectual Facu ties, and affects the nature of the race. The 
characteristics of one person, in Sochi and Animal Propensities, run through a 
number of generations. But the law of c«03s inheritance between the sexes, 
which is observed in the case of the Intellectual Faculties does not hold good in 
respect to the Social and Animal Propensities, for by the desigu of the Creator, 
the Propensities have a character which relates to the sex of the person. 

4. Education. — Education, as now administered, is a prooess of improving 
chiefly the Intellectual Faculties, and especially the Perceptive cluster, lying at 
the base of the frontal region, these being the faculties that are more directly 
awakened by the physical sensib' ities, and that a e exercised objectively, with 
matters of fact. It is therefore a partial syste a, addressing its chief labors to a 
special department of the mind. 

But even this partial work is not done in harmony with a proper knowledge of 
the mind, but blindly and fragmentarily, and accord'ug to the opinions and idiosyn- 
cracies of each teacher. 

For instance, if the teacher has a strong verbal memory, he will labor to make 
his pr-pils good grammarians. If he has Btrong Combinative and Conceptive Fa- 
culties, he will theor'ze with the children, and endeavor to explain to them rela- 
tions of things beyond their power to understand. Hence it results that the pre- 
sent application of the methods of education, without due regard to the mental 



85. 

dispositions of teacher and scholars, tend to develop such of the faculties as itt 
auy child may be predominant ; but to give very little chance for the development 
of those which are not in accordance with the teacher's predominance ; for, as is 
elsewhere remarked, the method to develop any weak faculty, is to reach it 
through the strongest faculty in the same group. 

It is a fundamental principle in dealing with the mind to get at the primary 
forces first. In children the Social Propensities are the primary forces; and the 
effort to awaken and train any other class of faculties is best accomplished by 
having an eye at all times to these the prime movers. 

2. Where any Organ exists in Excess, What is the Proper Treatment ! 

The excess of any faculty consists in the fact that the vital nervous activities of 
the mind are centered iu that faculty, so that it wholly leads the mind, leaving the 
other faculties too much behind. The problem for the teacher is to diffuse and 
direct this centralized activity. In order to do this, he should seek to combine 
and associate with it, the activity of other faculties such as will conduce to the 
welfare of the child; and by creating, in this way, a diversity of the centralized 
forces, he will prevent an undue predominance of the faculty in question, and will 
lead the way to the combined development of others, and any special course of 
training which he is called upon to give. To adapt himself and his education 
to do this, wisely and well, is the most important function of the teacher. 

In regarding the excess of faculties in cb"ldren, the first group to be considered 
is that of the Propensities. They lie, as delineated on the bust, behind the ears 
extending below and above them, except Alimentiveness which stands in front of 
them, marked No. 1. Their general position is marked upon the bust — " Region 
of the Propensities — Social and A .limal" The physiological law by which these 
are governed, forms one of the most important general principles on which the 
education of the faculties is to be founded. This law is, that Cautiousness and 
Secretiveness, if predominant, exercise restraint over the action of the other 
faculties of the group. By restraint, I do not mean a repression of activity, but a 
voluntary retention and economy of the vital forces. The Intellectual Faculties, 
being of an aualytic and distributive character, without this predominance, act 
somewhat spasmodically and become readily exhausted. These faculties of Cau 
tiousness and Secretiveness, therefore, are the conditions on which we are to rely 
for a continuous supply, from the temperamental disposition, of the vital forces on 
which the Intellect depends for its continuity and economy ot power. These re 
straining faculties are essential to conserve the forces that may have been brought 
out by tie activity of the Propensities, and by the teacher's exercise. If these 
are large in proportion to other faculties in the same group, their restraining in- 
fluence over the associated Animal Propensities will appear, and they will afford 
the teacher direct and normal means of control, at the age when full self-conscious- 
ness does not yet exist. Too great a predominance of these faculties, however, 
producing too much restraint, checks the free, voluntary movements of the mind, 
and keeps the activities within the Propensities, turning them to the worst and 
most vicious account ; or, in case of inactive temperaments, results in laziness and 
indifference. The teacher should observe whether the restraining faculties iu the 
Propensities predominate ; then in order to gain the attention of any Intellectual 
faculty, indirect means should be applied, and the teacher must secure the good 
will through the Social Propensities, and thus may teach through other scholars, 



86. 

find by inference, rather than by direct appeals. Ignorance of the mind in this 
respect leads the teacher into very pernicious errors. Appeals to emulation, and 
temptations to dissimulation, delude the children with false ideas, and develop 
pride in those children in whom Self-Esteem and Approbativeness are large, while 
in children in whom these latter faculties are small, such treatment tends to en- 
courage jealousies, quarreling and fighting. Other grosser vices result from the 
misdirection of the vital forces which Bhould flow to the development of the 
Intellect. 

If Cautiousness and Secretiveness are very large, care should be taken by tbe 
teacher to draw the activity away from them, and to exercise and exhaust the 
forces with intellectual effort. The object and duty of the educator, is not only to 
impart information, but to direct the whole mental processes. To do this the 
teacher must first understand their existence, and how they exist in himself. Not 
Until then can he apply true methods ; and he can properly apply only what he 
possesses. The law of life is movement, necessity, restraint. Intelligence is mani- 
fested by the cultivation of the Intellect, when there is restraint by the predomi- 
nance of Cautiousness and Secretiveness in the Propensities ; and by the orderly 
and proper exercise of tbe Spiritual disposition, comes guidance and judgment. 
Hence, education is strictly a physiological and sympathetic, not a routine and 
mechanical work. 

The particular faculties which, in school boys, are prone to be too predominant 
over the others, are chiefly the Propensities, Destructiveness, Combativeness, 
Adhesiveness, Secretiveness, and Cautiousness. 

If Destructiveness is too large, set the boy to doing something useful. This is 
the executive iaculty of the mind. And the teacher will best get possession of 
his mind by teaching him some activity — to run, to walk, to kneel, to sing. De- 
structiveness always wants to be kept busy. It will keep busy, even if it is in 
pinching the boy next to him. Having, by some active employment, secured the 
attention, the teacher may call into exereise tbe faculty next largest to that of 
Destructiveness. 

If Combativeness is too large, appeal in the same way to Cautiousness, if that be 
large, or if not, appeal to ApprobativeneBS, or Self-Esteem. If Combativeness is 
very troublesome, isolate the boy from those he is accustomed to irritate, or put 
him among larger boys whom he will have to fear ; and in extreme cases over- 
come it by the counter irritation of chastizement. 

If Adhesiveness is large, the boy is governed more by his chums than by his 
teacher. The boy that sits next to him has more influence over him than the 
master. The first thing the teacher has to do is to get between him and the 
chum. It will be advantageous to separate him from his intimate friend. If the 
teacher could make a child of himself, he could get possession of this boy's mind 
by means of this very faculty of Adhesiveness. The best way to get his atten- 
tion is through Cautiousness, that being the higher of the restraining faculties of 
this group, and one which will induce him to listen. Having thus directed his 
attention to the subject, exercise the Intellectual Faculties. Through Adhesive- 
ness excite Approbativeness, which is contiguous, and instead of allowing him 
to exert his Combativeness, excite his Self-Esteem, which is tbe highest faculty 
©f the Propensities, and will give him a higher range of motives. 



87. 

If Secretiveness is too |large, the teacher may employ the boy in monitorial 
functions, and if Self-Esteem is also large, give him some control and direction of 
affairs. This will secure his attention and interest, and the teacher may then 
proceed to call other faculties into exercise as above stated. 

If Cautiousness is too large, seek to influence the child through his affections. 
Fear will paralyze such a mind. To make this faculty useful when it is too pre- 
dominant, the teacher must get the affections of the child, and it will then become 
an intelligent restraint 

The particular faculties in girls which are prone to be too predominant over 
the others are Philoprogenitiveness, Adhesiveness, Secretiveness, Approbative- 
neas, Self-Esteem and Inhabitiveness. Most of these faculties being among the 
Social affections, girls are less troublesome than boys, having less desire to assert 
themselves individually, and being drawn to each other by social attachments. 
These faculties, therefore, afford the teacher easier means of control. This differ- 
ence of development between girls and boys is by the design of the Creator. The 
difference in the shape of the back part of the girl's head, from that of the boy, 
may be readily discerned by an ordinary observer. 

If Secretiveness is excessive, the girl acts from indirect motives, and will be 
prone to equivocation, falsehood and cunning. The proper treatment will usually 
be to appeal to which ever of the other faculties above named is the largest, so as 
to get the affection of the mind and obtain control. 

If Approbativeness is too large, the child is ambitious to be distinguished beyond 
her proper relations. She is prone to regard more what the teacher thinks of 
her than what she really is or does. If Secretiveness is also large, the child is 
prone to dissemble for the sake of securing the good opinion of others. The 
teacher should endeavor, while maintaining the affections of the child, through 
other faculties, to call her attention continually to what she is doing, and lead her 
to regard more the facts of her conduct, and less the opinions of others. 

If Self-Esteem is too large, in connection with Secretiveness, the child shows a 
tendency to pride, holding herself aloof from the others ; and if the teacher seeks 
to counteract this, merely by appealing to Approbativeness, the danger is that the 
fault, though somewhat modified, will be confirmed. Tbe teacher should rather 
endeavor to awaken Cautiousness, and call into requisition moral disapprobation 
and then so invite the activity into the Intellectual Faculties. 

The Propensities have their proper order of development, which is indicated 
by the numbers on the bust; Alimentiveness, being No. 1. These numbers, it 
should be observed, relate to the organs in the adult subject, and point out the 
appropriate and natural order of the ultimate development in him. The teacher, 
therefore, should distinguish between the order proper to be followed after the 
age of puberty, which in some cases occurs earlier, and in others later in rife 
— and that which obtains before that period. 

3. What in Case of Deficiency ? 

The physiological force which is necessary to give vivacity to the Intellect 
comes from the Propensities ; and the remedy for any general deficiency of activity 
in the Intellect of a child is to be looked for in the Social and Animal Qroup. If 
the Propensities are large and active, the teacher may draw forth the forco of the 
desires, bo as to awaken the Intellect. If they are inactive and sluggish, through 



88. 

the weakness of temperamental conditions, or through habits of life which ex- 
haust the vital forces in bodily exercise, they must be engaged and exercised 
under conditions favorable to mental activity. If, though already active, they 
are small, so that their force is soon exhausted, they must be erzercised under con- 
ditions favorable to their growth and development in size. For this purpose, 
proper food, out door sports, gymnastic exercises, social pleasures, and all the 
rough and tumble life which belongs to children, should be provided and encour- 
aged. But the remedy for any deficiency in a special part of the intellect must 
be looked for in the other faculties of the Intellect. Give me a child of strong 
Propensities, and the energy which he possesses may be drawn forward into the 
Intellect. If, however, the energy is already active in a limited part of the 
Intellect, the exercise of contiguous faculties must be resorted to in order to 
combine and centralize and give fullness to the activity id the deficient faculty or 
faculties. 

If the organs of Cautiousness and Secretiveness are small, the teacher cannot 
maintain the continuous attention and consciousness of the child by them ; but is 
compelled to resort to an appeal to such other faculties of this group as have a 
predominant development ; for instance the sentiments of Self-Esteem, inciting 
the subject to his own personal pride; or Approbativeness, depending on the 
strength of praise which the teacher may give ; or Adhesiveness, through which, 
the subject is influenced by attachment, or either of the other Propensities lying 
contiguous to these, which may be next in predominance of development in the 
group. So when activity is secured in the Perceptive cluster of the Intellectual 
group, the same law of operation according to predominance of development 
should be followed there. It is 'especially the doty of the teacher of young 
children to attend, judiciously, to the development of these last, as it is through 
these that the development of all the Intellectual Faculties is established, fixed, 
and accomplished ; and the training of the Perceptive Faculties, therefore, is the 
foundation work of intellectual education. The teacher must employ the influence 
of something which will awaken the predominant Propensities, and by which the 
attention of the child may be maintained. If too much restraint is exercised, by 
compulsion and fear, the mind becomes stultified ; and if there is not sufficient 
restraint, the attention is not continuously secured. And nothing is more neces- 
sary, in the development of the faculties of the Perceptive cluster, than that the 
teacher should possess and exercise consideration and attention to discern by 
which faculty or faculties it is that be has control over the child's attention and 
will ; whether he works by the law of the desires of the Propensities, influencing 
through Alimentiveness, Destructiveness, etc., in males, or in females through 
Philoprogenitivenes, Adhesiveness, etc. ; or whether it is by exciting the exercise 
of the individual's power of restraint through Cautiousness and Secretiveness, by 
the use or fear of physical pain. The organs are predetermined in size, in males, 
differently, by nature, from what they are in females. The faculties in the two 
sexes, differ essentially in their peculiar natural developments ; and the teacher 
needs to know this fact, and keep it in mind, and adapt his methods to it. The 
boy is overflowing with restless activity, arising from the superabundance of the 
conditions of physical force in the organs of the Propensities at the base of the 
brain, and through all the temperamental and vegetative functions of the bode. 
This must be expended somewhere ; if the boy is properly educated it must by 



89 ; 



expended through the Intellectual organs. Destructiveuess may be appealed td; 
and by its proper and legitimate exercise may call into activity the Perceptive 
Faculties, and help to fasten the attention upon the desired object by drawing the 
attention — for example, to a fire burning, and by means of that the faculty next con 
tiguous to Destructiveness as shown in the bust, Alimentiveness, may be appealed 
to, by teaching him to cook his own food, and so in turn may Secretiveness in 
watching over the fire, and Cautiousness in fearing it, and so also with the other 
faculties of the group. These operations all involve the diversion of the forces 
of the Propensities into the Intellectual and particularly the Perceptive Faculties. 
And so the exhibition of fondling, caressing cares, the natural expression of Philo- 
progenitiveness, is a special means of influence with female children. If a boy 
should be vicious, possession and control may be got through attending to his 
vegetative life. Giving abundance of food will render sluggish the mental 
activity ; and continuous hard labor, will draw off the vital forces from the brain to 
be spent in the body. 

4. In What Order should the Faculties be Trained ? 

The proper order of development in the adult is indicated in each group by the 
numbers upon the bust. The period of education is the period for approximation 
to this order. One of the most important points with children is the order of the 
restraining faculties with reference to the other Propensities. 

In early childhood, if Cautiousness and Secretiveness are small, there is an 
absolute necessity, in order properly to develope the child, that he should be 
brought under the influence of physical pain ; after which mental fear exists, and 
so may be resorted to. To secure and maintain attention is the first condition for 
teaching. In order to maintain attention so that the instruction of the teacher 
may pass into the mind of the scholar, the faculties of Cautiousness or Secretive- 
ness or both, must be active; and, if necessary, they must be awakened by physi- 
cal pain. Pain must have been experienced before the child can be brought under 
the influence of a proper mental fear of pain. This law of punishment has many 
gradations of means, and is the only proper law by which the teacher can begin 
to regulate the Propensities in this class of children. In such, an actual physical 
pain must precede any successful resort to mental fear. If actual pain is not 
employed as a means of developing the power of restraint, the very means taken 
to check the child, will in many cases, tend to increase and strengthen that reso- 
lution or self-will in the child which needs to be restrained. It is a great error in 
many modern systems of education that the teacher endeavors to dispense with 
actual pain, overlooking the fact that pain and restraint are, since the fall of man, 
the necessary conditions of his development. Some teachers, taking this course* 
endeavor to substitute a mere mental fear ; but this effort is necessarily futile with 
most children, as above shown. Other teachers condemn all appeals to fear, and 
rely wholly on persuasions addressed to the Propensities, thus stimulating pride 
and selfishness. It is an equal error to think that the infliction of pain is the 
constant means of education ; but many teachers do this and depend on physical 
fear too much, and stultify the mind of the scholar. Excessive punishment inflict- 
ing pain, defeats its own end, by restraint which turns the force of the passions 
in upon themselves. If passive obedience and sycophancy were the aim of edu^ 
cation, this would be true means. 

12 



90. 

Moreover it ia always necessary to consider, in attending to the education of any 
individual, what are the functional developments in him ; — at what period of life 
he already is. After puberty, a new set of motives, peculiar to manhood or 
womanhood, begin to manifest themselves, this being the period of sensuousness. 
The individual is no longer subject to restraint from Cautiousness and Secretive- 
ness alone ; but must be so directed as to bring his education under the influence 
of his own consciousness. If it be a vicious consciousness, it must be exhausted 
by discipline, and active mental and physical labor. The true preventive and 
remedy, however, for a deficiency in the restraining faculties after this age, is one 
which teachers do not sufficiently regard — viz : that by the influence of the Holy 
Spirit there should be a change from the Animal to the Spiritual disposition. If 
there has been such a change in the teacher, this work is easier with the scholar. 
The form of religion is merely the initiating order under which the change is re- 
ceived ; the change must be such that the subject shall have an inward realizing 
sense of it. 

5. What is the Proper Classification nf the Faculties in Respect to Edu- 
cation ? 

The faculties are to be regarded and treated as they exist; viz.,\a three groups, 
the Animal, the Intellectual and the Spiritual. Of these, the Intellectual group, 
is, with reference to education, the most important. 

The position of the Intellectual organs is in the front part of the head ; and is 
pointed out on the bust by the words, " Region of the Intellectual — Combinative, 
Conccptive, and Perceptive Faculties." The Propensities have been already shown 
to be predeterminately active, under the law of inheritance of physical develop- 
ment, up to the age of puberty and manhood, at which time the Propensities 
become mature, and have a fixed mental character. This character is centralized 
naturally according to the order of the faculties of the Social group ; but it is 
the office of religion to awaken the faculties of the Spiritual group, by the instru- 
mentality of the Holy Spirit, by which the Propensities are subordinated. Dur- 
ing the process of development, the Intellect is brought into exercise, beginning ia 
early infancy, in either cluster of the Intellectual group, as nature may direct, 
according to predominanca of development, but generally in some of the faculties 
of the Perceptive cluster. 

6. How May the Perceptive Faculties be Trained ? 

In the first place the teacher must recognize the existence and characteristics 
of this class of faculties. It is not enough, with reference to these or any other 
faculties, to suppose merely that there are such faculties iu the mind •, but, to train 
them properly, it is essential to individualize them, to designate them by proper 
names, and to discern their relative positions and size, and the spirit and order 
under which they manifest themselves. In this way the teacher should learu the 
order of these faculties as marked on the- bust, and as they exist in the teacher 
himself. The Perceptive Faculties in the majority of cases precede, in develop- 
ment, the other Intellectual Faculties. This is the order of science itself, which 
begins with objective facts, and makes them the basis of reasoning, even so far as 
in ascertaining the conditions of mental disposition by which man is in communi- 
cation with his Maker, and the minner in which the Truth is possessed. 



31, 

The Perceptive Faculties are of the greatest importance to education, as it is 
through them that the knowledge of external objects is obtained. They are 
included in the Intellectual group of faculties ; and in giving them their true 
order, we are instructed by science and experience that two faculties of equal 
force, if united or associated together, must act with greater force and efficiency 
than when dissociated. This physiological principle is the cause why the organs 
so associated together, through the middle line of the head, on the contiguous sides 
of the right and left hemispheres, when equally large as other faculties in the 
Bame group, have a leading influence, generally, in the character. Therefore we 
assume that Individuality is the first Perceptive Faculty to be educated, and we 
have designated it as No, 1. 

This is the faculty which gives clearness of ideas. It individualizes objects or 
phenomena, each in its singleness or oneness, in name, location, or other qualities, 
so as to separate and distinguish, in all the mental processes, the things which the 
Perceptive Faculties discern, or which rest in the inward consciousness. This 
faculty is best trained by a teacher who possesses it large, and who understands its 
combined activity. All the leading teachers of our schools should possess this 
organic condition. The teacher will find that his right use of this faculty, in his 
own mind, will very materially assist him. In dealing with large numbers of 
children, this faculty is often overtasked or confused in the effort to distinguish 
names and persons. The teacher should not depend upon memory alone for their 
names, but should have the name of each child plainly inscribed above its seat, so as 
to localize the individuality of each to the teacher's memory , and enable the teacher to 
call upon any one on the instant. By this means the teacher, standing in his proper 
place, will always be able to see what pupil is least inclined to give attention, and 
call him by name. This will modify the teacher's necessity, and bring the child 
more under his attention and control. The child too becomes properly seated, 
by habit, and order is thus established. The teacher should exercise this faculty 
in the children by calling it into activity in combination with the contiguous 
faculty which is largest in them, and in this way the attention can be retained in 
the Perceptive Faculties. Thus if Form is largest of the Perceptive Faculties 
in the child, he should be trained in discerning various common shapes each by 
itself; and by repetition, again and again, his idea of each should be made distinct, 
clear, and individualized in his mind. So in combination with each other faculty 
of this group ; and with each observation, the proper word should be taught, thus 
exercising also the organs of Language. It is not until an advanced stage of 
schooling, that the child can be expected to have a distinct individualization of the 
inward consciousness. Meanwhile, he must largely be taught by memorizing, that 
is by the exercise of the faculties of Eventuality and Comparison. 

Under the organs of Individuality, and more interior in position, lie the associated 
organs of Form. When large, these organs are indicated by spreading in breadth, 
pressing the eyes apart from each other. It is breadth between the eyes that gives 
the base for all optical measurements of form and size. I mention the faculties of 
Form and Size next after Individuality, thus giving them precedence over other 
organs that are contiguous to Individuality, because they lie at the base of the 
brain and are the ones immediately connected with the organs of sense, which gives 
them a precedence in activity ; and moreover the organs of Form are contiguous 
to each other, and the organs of Size are contiguous to those of Language, which 
I shall afterward mention. Above this lower range of faculties lie the organs of 



92. 

Weight and Locality. Those of Weight are immediately contiguous to those of 
Language, and this association gives them precedence, in activity, over those of 
Locality. The two organs of Language lie above the eye-balls and interior upon 
the orbiter plate. They are not contiguous to each other, but dissociated, being 
separated by the organs of Form. Anatomically speaking, they lie like bands, 
beneath and across the whole range of the Perceptive Faculties, thus connecting 
them all through the faculty of Language. When large these organs of Language 
press forward and downward upon the eyes, making the eyes stand out, and often 
causing the under lid to project as a pouch. 

Eventuality (in which, in connection with Comparison, are centralized the me- 
morizing activities of the mind), is next in order, because its organs are contigu- 
ous to each other. Locality completes the enumeration of this part of the Per- 
ceptive Faculties. 

It will, however, be observed that, upon the bust, the numerical order differs 
from that pursued in this statement, by placing Language as second instead of 
fifth. The reason that I pursue this different order upon the bust is, that although 
some activity in the organs of Form and Size, must precede a full activity in 
those of Language, on account of the sensuous location and relation of the former 
organs, yet in man, as he is in civilized society, and in the practical training of 
children, the activity of the faculties of Language, situated as they are, leads that 
of the faculties of Form and Size. Words are given and used in teaching, as 
signs, and a necessary means of awakening those faculties and individualizing out 
ward objects by them. When men possess the order of development in which 
Language is subordinated to Form, Size and Weight, they possess a superior prac- 
tical intelligence on this account ; but as I have said these are exceptional cases. 

The proper time for teaching the languages is in quite early infancy, when these 
faculties are naturally exercised in a growing condition. Language has been com 
monly taught, through the ear only, as in first teaching the mother tongue, or 
through the eye only, as in teaching dead languages. The reason why the modern 
method of teaching by the blackboard and by the sound, at the same time, is 
more successful, is becausa two of the senses and the sensuous organs connected 
directly with each, are brought into operation on opposite sides of the principal 
faculty, giving a double force, and a greater stimulus to the mind. 

The organs of Form, Size and Weight, are to be trained through the senses of 
sight and touch. The system of Object teaching is especially useful for this pur- 
pose. Eventuality is trained by requiring the scholars to relate events, to narrate 
the current of affairs they see ; and, as they grow older, to compose narratives in 
writing, and to turn their thoughts into their own minds, and see how far they can 
become conscious of the succession of their thoughts. 

Locality is to be trained by such studies as geography, anatomy, etc. In these 
studies the pupils should be taught to realize the location. The use of globes 
assists this, which maps do not. Memorizing teaching is often lost. It is not by 
memorizing alone that the appropriate instruction for these faculties is to be re- 
tained ; but by traciug the subject iuto the consciousness of the pupil. 

7. What Faculties May be Regarded as Conceptive ? 
These also have a special locality on the bust. They are Comparison and Caus- 
ality. These lie above the Perceptive and below the Spiritual Facultieij. 



93. 



8. How Should They be Addressed and Trained ? 

They should be addressed according to the art of logic, and the established 
rules of geometry. The order of any mental process in minds of the Conceptive 
class is, first, by a principle; then by appealing to an acknowledge objective fact, 
or the mental consciousness. The Conceptive Faculties will be influenced to action 
by the predominant group, either the Spiritual Consciousness, or the Social Pro- 
pensities, or by the Perceptive Faculties 5 and when a child of large Conceptive 
Faculties has reached the stage in whieh he has consciousness in these two pairs of 
faculties, Comparison and Causality, at the same time, he then will begin to un- 
derstand thiugs, either by apprehending the contrast, or by seeking for the antece- 
dent to any fact or principle, whether it be within the feeling of the conscious- 
ness or admitted from without by the Perceptive Faculties. Children of this order 
of mind precede others in the ability to reason clearly. These two faculties are the 
faculties of Reason in the strict sense of that term. Such children should be 
taught those sciences in which Causality and Comparison are the leading faculties, 
such as philology, astronomy, and mental science- When Comparison predominates, 
by the predisposition to contrast, it gives aeuteness in reasoning; when Causality 
predominates, the mind goes to the source of every principle, whether existing 
within the consciousness or in the outward condition of facts. This arises on ac- 
count of the inability of the teacher, to approach the mind, not understanding 
the temperaments and the organic nature of the brain, to bim such pupils 
often appear stupid in early years ; and they are always asking the ques- 
tion — Why is this?— without giviog any evidence what they have been taught. 
As the Perceptive Faculties become more fully developed, and thus the mind 
possesses the requisite individualized perceptions of outward objects, the 
Conceptive powers then are enabled to reason from effect to cause in all 
things within the range of such conceptions ; and the special intelligence of the 
child then appears. Children of this class require to be taught by imparting the 
principle of the thing, and afterward they will receive the faets. Oa the other 
hand, children of the Perceptive class must be taught by imparting the facts, leav- 
ing the principle to be acquired afterward, if at all. 

In reference to any cast of mind, the proper physiological method of training 
is to approach the largest class of faculties in any one group, and the largest pair 
of faculties in that group. Where the relative development of the faculties is 
disproportionate, that is, different from that mirked on the bust, then the way to 
develope the lesser faculties is to approach the next largest contiguous pair in the 
same group, to get the attention ; and when the proper attention is awakened, the 
lesser faculty or faculties of the same group may be called into operation, and 
exercised until they attain their proper development in the order as marked on 
the bust. 

9. What Faculties are Constructive f 

They are, Constructiveness, Calculation, Wit, Ideality, and Acquisitiveness. We 
have them named in their associated order, aa the Combinative Faculties, forming 
a semi-circle, of which the faculty of Constructiveness, on each side of the head 
is the centre, and so you will find it marked on the bust 



u. 



10. What Treatment is Proper for Them 1 

The faculties of this group, in themselves, tend to divergence and side issues, 
unless they are led and concentrated by those faculties lying in pairs through the 
centre of the head, where the hemispheres come in contact with each other ; that 
is to say, the faculties of the Perceptive cluster, or those of the Conceptive cluster, 
or the Social Propensities, or the faculties of the Meditative or Intuitive portion 
of the Spiritual group. The Social or Animal Propensities have a predetermined 
activity, in consequence of the fall of man ; and they naturally immediately en- 
fluence the Combinative Faculties, because they lie contiguous to those faculties. 
The Perceptive faculties, too which have a more sensuous location than the Com- 
binative exercise a marked influence over them. The Spiritual Faculties have less 
influence upon the Combinative Faculties, because they are rarely called into 
activity in childhood. 

In consequence of these characteristics, which naturally pervade children, 
much opportunity is lost by not properly regarding the activities of these Combi- 
native Faculties in connection with the Social Faculties. Children should have 
more time to play ; and their plays should be the teacher's personal care, in order 
to gain their individual affection. For the purpose of the practical exercise of the 
Combinative Faculties, innocent and pleasurable sports should be cultivated. Plays 
which involve useful results or increase the proprieties of deportment, or which 
imitate the constructive occupations that will be useful in after life, all those things 
which quicken either of the senses, the use of tools and of all the implements of 
childhood's sports, should be encouraged by the teacher. Tbis interest on the part 
of the teacher doe3 more to give him the confidence of the child than any thing 
else be can do ; and thus will enable him to lead the intellect of the child. 

But for the proper training, it is also necessary to treat these faculties with 
special reference to the influence of the other faculties of the Intellectual group, 
and with reference to the influence of the faculties of the Spiritual group, so far 
as it is possible at an early age, the latter being then dormant. 

The proper method of doing this, is to seek the largest pair of faculties in the 
Perceptive or Conceptive cluster, or in the Meditative or Intuitive cluster, and 
awaken that pair in connection with the Combinative Faculties. 

Thus, if in a cLild of preponderating Combinative Faculties, the Perceptive 
Faculties — that is to say, Individuality, Language, Form, Size, Weight, Locality. 
Eventuality, Color, Order, Time, and Tune — are larger than the remaining parts 
of the Intellect, the appropriate instruction is in orthography, etymology, syntax 
and prosody ; to teach him to combine words, and to form sentences ; to adapt 
bis mind to individualize his own thoughts and sensations to himself clearly, then 
to individualize the proper words, and then to communicate them by the aid of 
the rules of grammar ; to teach him how words are constructed and alphabetically 
put together, and the art of pronunciation ; to teach him geometry, draughting 
metalurgy, geography, history, and biography, landscape and historical painting, 
and natural history ; to teach him to arrange words musically, combining them 
according to the regulation of the two faculties of Time and Tune, which are con- 
tiguous to each other, and so teach this order of mind the art of enunciating words 
musically. Skill to compose music depends upon a constructive order of mind. 
Again, if in a child of large Combinative Faculties, the Conceptive Faculties — 
^hat is to say, Comparison and Causality — are larger than the other parts of the 



95. 

Intellect, the appropriate instruction is rather in literary composition than in the 
mere use of words. la music also, minds of this cast seek to compose, and their 
composition is more of the artistio character than of the religious or martial 
character. Combinative Faculties with a predominating Spiritual development 
tend to spiritual or religious music, and Combinative Faculties with a predominat- 
ing development of Social Propensities tend to martial and sensuous music. 

Since, in children the Social Propensities predominate, the kind of music which 
they love is the martial and boisterous music. 

When the various faculties of the mind and the modes in which they act, and 
the extent to which they re-act on each other, are thus clearly defined, we have 
plainly before us the few simple conditions, out of the combinations of which the 
infinite diversity of the mental dispositions of men result. 

Minds of the Combinative class should also be taught mental science, practical 
knowledge of the three groups, and the different localities of each pair of facul- 
ties, so as to make them as conscious, practically, of their own mental organization, 
as they are of their different senses — eight, smell, taste, hearing — or of the fingers 
on their hands, tbe special organ of touch. When the science of mind is properly 
taught in our schools as a branch of learning, in combination with the present 
mode of object teaching, all science would combine in universal laws in the order 
of man's mental structure as marked on the bust. 

11. At What Stage Should the Reasoning Faculties be Addressed and 
Exercised ? 

In its most general sense, Reasoning is a process'consisting in the simultaneous 
activity of two or more pair of faculties, whether they are in the Social, Spiritual 
or the Intellectual Group. In this sense, there is one reasoning of the Propen- 
sities, which is physical and instinctive ; another reasoning of the Intellectual 
Faculties, whieh is analytic, synthetic and comparative ; and another reasoning of 
the Spiritual Faculties, which operates sensationally on tbe Intuitive and Medi- 
tative. The reason why there is no standard of correct reasoning among men — ex- 
cept general opinion which is as diverse as communities are various — is first , that 
men are ignorant of these distinctions, and reason in either way indiscriminately, 
and second, that, in either one department, men whose organic structure varies, are 
disposed to differences of mental operation. Thus, in Intellectual reasoning the 
true standard depends on the true order of Intellectual development as marked 
on the bust. Phrenology teaches the true standard of reasoning, by elucidating 
these organic conditions, and shows that diversities of reasoning will necessarily 
be manifested in organizations whieh do not conform to the true order of develop- 
ment. 

The process of reasoning begins, in children, when they have reached that stage 
in which they have the feeling of consciousness in two pairs of mental faculties at 
the same time. It begins in the Propensities. When, in process of time, the Pro- 
pensities, by neceesity, call the Intellectual Faculties into activity, Intellectual 
reasoning begins, and it is usually first awakened in the Perceptive Faculties. But 
the proper stage at which to commence training in Intellectual reasoning is after 
the age of puberty. Before that time educatiou is a process of preparation for 
clear reasoning as above declared ; and the leading pair of faculties for clearness, 
is Individuality. This pair of faculties, therefore, being the first in the Perceptive, 
cluster, and, when properly developed, being the largest, in the Intellectual group 
e the first and moBt important, in order to manifest reason clearly. 



96. 



The natural fuDctioD of Individuality is to give mental form to outward objects' 
It also is ruled by the Propensities and the Spiritual Faculties, and when its activity 
is introverted upon the mind itself, it serves to give a clear Intellectual perception 
of their action. In the former function the tendency is to depend entirely upon 
what appears externally — objective philosophy. In the latter function the tendency 
is to depend entirely upon individualizing the feeling of inward consciousness 
either in the Propensities or in the higher consciousness of the Spiritual Facul- 
ties — one of the conditions of the inductive philosophy. These are the two in- 
itiatory processes which include all reasoning. 

When the best organic conditions for reasoning exist, the pupil is predisposed 
to reason by parable ; these conditions are fully developed after the age of pub- 
erty, and when the Spiritual Faculties become awakened. This order of condi- 
tions is, first the Perceptive Faculties, then the Conceptive, then the Combinative, 
with the preponderating influence of the awakened Spiritual Faculties illuminat- 
ing them all. The Perceptive cluster of Intellectual Faculties is the more im- 
portant class, to be properly educated in preparation for correct reasoning. These 
are the first in order of development ; and truly to understand objective teaching, 
these faculties must predominate, for they cognize material proof, and facts as 
they exist, on which all reasoning must be established. Phrenology itself, the 
true basis of reasoning, could not be made a science without having these facul- 
ties to precede all others to base the proof of objective facts. By discerning 
through the Perceptive Faculties, the physical conditions, the organs, their form, 
size, position, and the phenomena of manifestatioD, they present the objective 
proofs of how God deals with the individual and so with mankind. And this proof 
harmonizes with the subjective inward proof which rests in the Divine Revelation 
and in inward consciousness. 

The reasoniug performed by the Perceptive Faculties consists in individualizing 
a phenomenon, and affixing to it the proper word or name, as a distinguishing sign. 
You will see, designated upon the bust, the order in which these Perceptive Facul- 
ties are related. Individuality, which takes cognizance of each phenomenon in 
the outer world, and separates and distinguishes it from all others, stands No. 1. 
in the order of development ; and Language, which connects with each phenome- 
non recognized by Individuality a distinct and appropriate word-sign, stands No. 
2. So all the Perceptive Faculties up to No. 9, stand under the order marked on 
the bust, Nos. 1. Individuality ; 2. Language ; Z. Form ; 4. Size ; 5. Weight ; 6. 
Eventuality ; 7. Locality ; 8. Color ; and 9. Order. The reasoning performed by 
the Conceptive Faculties of Comparison and Causality, consists in comparing 
phenomena, and seeking their causes. These Conceptive Faculties, marked on 
the bust, are 10. Comparison ; 11. Causality ; Time and Tune marked 12 and 13, 
these two belonging by their location between the Perceptive, Conceptive and 
Combinative Faculties, and when combined with either of the Perceptive, mea- 
suring events by time, and beauty of expression by sound ; or when combined 
with the Conceptive, determining and measuring the time in the chronological 
order in history ; or when combined with the Combinative Faculties, giving time 
to tune which is the essential basi9 for order in the art of music. The order of 
reasoning by which Phrenology became established was first by Conceptive Reason- 
ing, Dr. Gal), comparing phenomena and enquiring for causes, then establishing the 
general facts, in the order of the Conceptive, Combinative, and Perceptive Reason- 
ing : Dr. Spurzheim following in the same train, gathering details and constructing 



97£ 

a classification. The reasoning performed by the Combinative Faculties consists 
in taking up what has been perceived and conceived, and combining them in the 
order of Intellectual synthesis and analysis. These Combinative Faculties are 
marked Nos. 14. Calculation! 15. Constructiveness; 16. Mirthfulness; It. 
Ideality ; 18. Acquisitiveness. 

The order of development of the Intellectual, Spiritual and Animal Groups, in 
any individual, constitute the mental facts upon which all'his processes of reason- 
ing depend ; and when mankind will recognize and accept the necessary infer- 
ence, men will not contend about their views, but refer all difference of opinion 
to difference of organization, the predominant group, the kind of education re- 
ceived, and the willingness or unwillingness to receive the Truth. The civilization 
which Christianity affords, seeks for and irresistibly tends towards a basis of Ab- 
solute Reason ; and some progress toward this result may be seen lu the present 
state of controversial philosophy. The basis for that Absolute Reason will be 
attained by the true science of mind. 

The method of awakening the Intellectual Faculties is by cultivating the senses : 
— -sigbt, hearing, smelling, taste and touch. 

The first law of the mental disposition to be regarded by the teacher is, that 
the vital forces reside in the Propensities. Hence due consideration for strength 
and vigor of mental character requires that the activity of these faculties should 
not be too early drawn away to the Intellectual part. The second law is, that 
these Propensities, in order to supply their inward wants, call the Intellectual 
Faculties into activity, in which they are aided by external things acting through 
the Benses ; and in striving to supply these wants the Intellectual Faculties seek 
an outward sign, either in action or in words, to express the inward want or condi- 
tion. Hence the teacher should secure the control of the Propensities, in order to 
reach and guide the activity of the Intellectual Faculties. He should do this, if 
possible, by engaging the affections of the child, and if not, then by compulsory 
means. The action of the Iutellect, as a whole, is expenditive or diffusive. It 
tends to absorb the vital forces. The activity of the Propensities, when guided 
properly, is recuperative. They involve bodily activity, which builds up the 
system, with pleasurable emotions, which energize the mind; and therefore, while 
children are growing, it is very important that these should have proper attention 
and exercise. If the Intellect is overworked when the individual is young, it 
engrosses and takes possession of the vital forces which at that period should be 
directed largely to the development of the physical structure 5 and thus there is 
produced in the brain, the condition of which, at a very early age, is properly of 
the lymph quality, too early a development of the fibrous state, such as prema- 
turely disposes the subject to the nervous temperament, or gives a diminutive 
structure to the body, or causes disease, or premature decay. 

The activities of the Intellect, it may be said, are either centralizing or diffusive 
according to the peculiar structure of the organs. When they are centralized, it 
is because of the great predominance of Individuality over its associates in the 
Perceptive cluster, standing in their proper order. If, by a greater breadth of 
structure, the Combinative Faculties get precedence the activities become dif- 
fusive. 

13 



98. 

The Intellect, in itself, ia dependent, properly, upon the Perceptive Faculties, 
and upon external objects, to arouse attention. Objects existing vflMfcMMri outside 
of the mind iMV^ptapNMeMMPtMif, and apprehended by the Perceptive Facul- 
ties through the impressions made by them upon the senses, are an essential condi- 
tion of the action and development of the Intellectual powers. The Intellectual 
Faculties also have a priority in activity within themselves, predetermined by 
Christianity ushered in by the Holy Ghost, or by inheritance and other circum 
stances, which has in each case a special adaptation to the relative sensibility of the 
nerves of the senses, which in turn are largely dependent upon the temperaments 
for their peculiarities and influence. 



PUNISHMENTS. 

Having now described the principal differences in mental organization as well as 
in temperaments, the answer to a previousjquestion relating to the methods of dis- 
cipline will be more intelligible. It has been already observed that the question 
whether coercive or persuasive means should be used, does not depend upon the 
temperaments ; but that when either is to be used, the nature and degree of it to 
be employed are to be chosen with reference to the^temperament, as well as to the 
mental organization. 

The great difficulty which teachers find in administering effective discipline 
arises from a want of the knowledge, a priori of the faculties of the mind, and also 
of the temperaments, this would give the insight to the susceptibility of the child 
to the punishment inflicted. 

The infliction of a certain, fixed punishment for every offence of a certain char- 
acter, by whomsoever committed, appears, to many teachers, a just and impartial 
rule ; but when the organization of children is taken into account, such a method 
is seen to be, at once, unjust and inefficient, and a false practice. The nature and 
degree of the punishment should be adapted to the nature of the child, and to the 
temperamental conditions of susceptibility in the child, — not to the external act, 
but to the internal cause of the act. 

The first inquiry is — What is the cause of the offence ? The second is — What 
is the proper channel, which the peculiar organization of this child affords, for 
reaching that cause ? This rule is multum in parvo. 

For example, if the offence is that the child has not learned his lesson, we must 
first discern whether the fault is indolence, or merely inaptitude for the special 
study. The latter should never be punished. It is to be cured by encouragement 
and development. 
Indolence. — If the fault is indolence, the first inquiry is — What is the cause of it ? 
If the child is of the Sanguine temperament, and the indisposition to study pro- 
ceeds from the volatile disposition of this temperament, and is too strong to be 
overcome by persuasive means, the teacher must appeal to physical pain, or to 
fear, which is the apprehension of pain, by the retention of the memory of it. Or- 
dinarily, teachers appeal to whichever of these two, pain or fear, promises the quick- 
est result, without regarding the necessities of the child's development. Thus, if 
the child is fearless, the teacher whips him, and if he is timid and shy, the teacher 
only threatens. An understanding of the mental conditions upon which these dif- 
ferences depend would show the teacher, that if the Sanguine child is fearless, he 



99. 

Should get the possession of the feelings of the child, and if rash, it is because 
the restraining faculties of Cautiousness and Secretiveness are small ; and if he 
would correct this deficiency in the child, he should threaten first and follow it 
with punishment afterward. To an offender marked by this organization, let the 
teacher say, that to-morrow at such an hour he shall be chastised for the offence ; 
and when the time comes, let the punishment come inexorably. Such a method 
awakens the necessary fear, where it did not before exist. 

In some cases if the desired attention has been secured, it will be wise when 
the appointed time comes, to say to the scholar, that as he has been assiduous 
meanwhile, the punishment will be, as a favor, postponed till the next day, thus 
prolonging the immediate stimulus of the fear ; but it should never be dispensed 
with when once threatened. Sooner or later the teacher's word must be fulfilled. 

On the other hand, if the child is sly and cautious it is because Secretiveness 
and Cautiousness are large ; and if this be so, appealing to fear, though a very 
easy device for the time being, increases the mental disposition which led to the 
fault. In such a case, it will often be well to punish the child without any premo- 
nition, and afterward tell him the reason for it. Threats would awaken fear • but 
unexpected punishment will awaken the Intellect of the scholar ; for his mind will 
be immediately set at work to consider in himself what was the reason of his being 
punished, and the faculties of Cautiousness and Secretiveness will be turned to a 
useful exercise in making him, afterward, watchful of himself, and cautious of 
his conduct:. If the indolence proceeds from the preponderance of these restrain- 
ing faculties, Cautiousness and Secretiveness, which is sometimes the case in a 
child of the Nervous temperament, the difficulty to be met is that the mind has too 
much restraint, which begets indifference. In such cases, the teacher must, if pos- 
sible, avoid appealing'to fear. He should seek to ascertain which of these two 
faculties predominates. If Cautiousness predominates, pain or fear will tend to 
stultify the mind. He should endeavor to awaken the forces of other Propensi- 
ties, and then to lead them forth into the Intellect. Persuasive measures, and 
means drawing the motive power and force more into combination with other 
faculties should be used, so as to overcome Secretiveness. These measures will 
be particularly appropriate if Secretiveness is the larger faculty. 

If the cause of the indolence is the predominance of the Bilious temperament 
the teacher should counteract this by leading the child to active, out of door 
sports. Those exercises which rouse and quicken the system, and give more play 
to the lungs and more vigor to the stomach, with rest to the brain, will be neces- 
sary to correct anjndolent disposition resulting from the predominance of the 
Bilious temperament. If the cause of the indolence is the over-indulgence of the 
Lymphatic system, the teacher must take measures to have the supplies of food 
diminished, so far as necessary to give mental activity during school hours. So 
long as the tasks given to the stomach require the nervous force of the child, it 
will be neither easy nor wholesome to call that nervous force away into the brain 
by punishment. 

Wilful disobedience and insubordination will be found to depend on mental 
conditions to a greater extent than does indolence. The first step towards over- 
coming this evil is to ascertain where the will of the pupil resides ; — What are the 
ruling Propensities that make this disposition ? It will be of the first importance, 
in cases of this kind, to act in harmony with the parents ; for if the child is sus- 
tained at home in his wilful purposes, the teacher will rarely be able to overcome 
it at school. 



100. 

This disposition will be more frequently found to make difficulty in the case of 
Sanguine or Nervous temperaments or the Sanguine-bilious, or Nervous-bilious. 
Jn these cases, the teacher often will be able to do more, indirectly, and through 
the influence of other pupils, than directly, by his own administering of discipline. 

In this class of offences the teacher should keep always before him that the 
welfare of the child is at stake, and that what he has to do is to reclaim. He has 
a battle to fight and must use strategic measures. He must use his own faculties of 
Cautiousness and Secretiveness ; for the spirit which he has to deal with often 
involves to a greater or less degree the minds of a number of the scholars, and to 
meet it successfully he must have some understanding of the extent of the die- 
affection and the nature of the plot. If he is sufficiently circumspect to define these 
to himself and sufficiently deliberate in his"discipline to wait until he can lay his 
hand upon the ringleader, the chastisement of that one will often gain at once the 
whole victory. 

Children brought together form a community characterized by a great activity 
of the passions and Propensities, but volatile and easily moulded. 

Quarrels and ill conduct towards each other, among the children, compose a 
different class of faults. There is the training ground for self-control, and all 
those manly and womanly social qualities which fit the possessors for happy and 
useful places in society, 

The teacher who rightly regards the Social Propensities, which rule the children 
in the play-grouad, will endeavor to have the children gain the right development 
by the sympathies and hostilities engendered in their preparatory society ; and 
will therefore endeavor to cultivate that esprit du corps, which will make the ag- 
gregation of children more closely resemble an organized community, and to 
maintain within it a public opinion in favor of the exercise of the moral qualities 
of the Spiritual Faculties. For this purpose, the teacher, while he compels order 
and protects against ill usuage, should rely upon the scholars themselves, not only 
to encourage right conduct, but also to correct offences, as far as it is possible to 
do so, himself interfering directly only when exigencies require it, and encourag- 
ing the children to sustain themselves , and each other against aggression and 
injustice, by such measures of self-protection as may be proper. 

12. IVIiat Moral Faculties Claim an Early Attention ? 

In a strict sense, the only moral faculties are the Spiritual Faculties. The Pro- 
pensities are essentially selfish, in their nature ; and the Intellect is merely the 
instrument of either. 

The Spiritual Faculties should not be awakened until after the age of puberty. 
If they are called into activity and take precedence at an earlier age, the vital 
forces are turned away from the proper channels for development of the body, 
and the growth is checked, and weakness and a cessation of bodily development 
result. For physiological reasons, therefore, these' faculties should not have pre- 
dominant control, until that age. 

But there is an important part of early education which may properly be re- 
garded as moral training, because it is preparatory to this. First, the teacher 
Bhould give early attention to instruction in the manner, postures, language, and 
musical tones, which constitute the outward, objective forms of Spiritual religion, 
and these Ehould be the earliest means used for directing the attention to religion. 
These forms do not constitute religion ; but they will make the children graceful 



101. 

in their mien, and imbue them with a respect, in outward relations, towards reli- 
gious teachings, and towards teachers, parents, and all persons who are appointed 
to govern. Second, the teacher should seek, by a right development of the Pro- 
pensities, and by exercising the vital forces in the Intellect or in bodily exertion, 
to train the child in right habits and in innocent activities, and to predispose the 
mind to virtue ; remembering, however, that the motives in a child's mind upon 
which the teacher must mainly rely are selfish motives ; — personal attachment, 
Fear, Self-Esteem, the Love of praise or rewards, and the like;— and that conscious, 
indwelling virtue is not attained until the age at which the child is prepared to 
take responsibility upon himself. 

When the child becomes self-eonscious, and realizes that there is a God, and 
that He is the highest of all — and at a more matured period, when the inward 
Spiritual consciousness is specially awakened by the influence of the Holy Ghost, 
through the instrumentality of the faculties of Godliness, which are the center of 
the Spiritual group, then he will begin to show a proper regard to all things, 
having been trained to respect the exterior order and conditions through and by 
which the Spirit of God is manifested. The objective form of religious teaching 
which is established in the world as a preparation for religion, is infinitely more 
important than those other necessary pantomimic exercises, such as calisthenics, 
which give expression only to physical and sensuous ideas. 

A true science of the mind, as well as Divine Revelation, teaches that there is 
a universal necessity in man's nature, (which all experience confirms,) for a 
change from the activity and consciousness in the physical and Intellectual part 
alone, to activity and consciousness in the Spiritual part also. This change is 
what Christ described to Nicodemus as being born again. The power to know 
Gcd, as He is revealed by the Holy Ghost, is exercised through the Spiritual 
Faculties, and to know Him properly they should stand in the order marked upon 
the bust : — as Nos. 1. Godliness ; 2. Brotherly -Kindness ; 3. Steadfastness ; 4. 
Righteousness ; 5. Hopefulness ; 6. Spiritual Insight ; 7. Aptitude. This should 
never be lost pight of, by teacher or pupil. But this truth, however clearly it 
might be stated upon paper, will be of little avail to the reader, unless realized in 
bis inward consciousness. The Intellect can only objectively comprehend it. A 
description, in words, of a good dinner, will not feed a hungry man ; and a state- 
ment of the true order and life of the Spiritual Faculties cannot satisfy the hungry 
and thirsty soul, in these qualities of the Spirit, spoken of above. 

13. How to be Trained? 

The moral faculties, regarded, as above explained, as being Identical with the 
Spiritual Faculties, can be trained only by those teachers who are influenced by 
the Holy Ghost through their Spiritual Faculties predominating. As a teacher 
cannot train the Intellect, without realizing, objectively, the facts which he logi- 
cally knows, so he cannot train the Spiritual Faculties ia truths which he does not 
himself subjectively and spiritually know. The inward consciousness bears the 
same relation to moral training, that external facts do to Intellectual training. 

Intellectual things are practically and really understood only objectively, and 
Spiritual things are realized only subjectively, by the instrumentality of the Holy 
Spirit. The science of mind will elucidate and define the distinction and the 
limits between these two regions of the mind. 



X 



102. 

In all effort for moral influence upou'others, the teacher must possess, himself, the 
spirit which he would inculcate. The Intellect may make disquisitions upon moral 
and spiritual subjects ; and remotely, by the form of sound words, may awaken 
activity of the Spiritual Faculties in others ; but it cannot directly reproduce in 
others that inward, conscious realization which belongs to the teaching of the 
Spiritual Faculties. Hence results the indiffereuce and coldness prevalent on the 
most important topics of our instruction in this life. 

The Intellect may be taught the organic existence of the faculties of Godliness 
and the other Spiritual Faculties, but the true and proper understanding of this 
group can only be gained by the possession of activity in them, which is given by 
the Holy Ghost. The Intellect cannot have a realizing] sense of Spiritual things 
any more than the ears can see, or the eyes can hear. 

14. What other Considerations have Reference to this Point in Such a 
Genial Summary as the Above ? 

The third general law which should form a controlling principle in education, is 
manifested in the Meditative and Iutuitiv", Spiritual Faculties. Here we must as- 
sume, for a correct underetanding of this subject, a new nomenclature for the 
faculties of this region. Dr. Spurzheim undertook to give a general classification 
of the faculties, and the general laws governiug them. He divided all the func- 
tions of man which take place with consciousness into two orders, designating 
them the Affective, and Intellectual Faculties. The Affective Faculties he sub- 
divided into Propensities, or those powers which produce only desires, inclinations, 
oriustincts; and Sentiments, which have something super-added to inclination. 
The Iutellectual Faculties, he sub-divided into the Perceptive Faculties, including 
the functions of the external senses and voluntary mouon. — those faculties which 
make man acquainted with external objects and their physical qualities, — and the 
functions connected with the knowledge of relation between objects, or their 
qualities; and the Reflective Faculties, which include all those which acton other 
sensations and notions. The fallowing is Dr. Spuizheim's exact classification : 

AFFECTIVE FACULTIES, OR FEELINGS. 

I. PROPENSITIES. 

* Desire to live. * Alimentiveness. 

1. Destructiveness. 2. Amativeness. 

3. Philoprogenitiveness. 4. Adhesiveness. 

5. Inhabitiveness. 6. Combativeness. 

7. Secretiveness. 8. Acquisitiveness. 

9. Constructiveness. 

II. SENTIMENTS. 

10. Cautiousness. 11. Approbativeness. 

12. Self-Esteem. 13. Benevolence. 

14. Reverence. 15. Firmness. 

16. Conscientiousness. 17. Hope. 

18. Marvelousness. 19. Ideality. 

20. Mirthfulness. 21. Imitatiou. 

INTELLECTUAL FACULTIES. 

I. PERCEPTIVE. 

22. Individuality. 23. Configuration. 

24. Size. 25. Weight or Resistance. 

26. Coloring. 27. Locality. 

28. Order. 29. Calculation. 

30. Eventuality. 31. Time. 

32. Tune. 33. Language. 
II. REFLECTIVE. 

34, Comparison. 35. Causality. 



103. 

In this classification Dr. Spurzheim has disregarded some of the most important 
phenomenal aspects of the mind, constructing a theory from his own peculiar 
point of view according to his mental organization ; and, although his theory con- 
forms to Phrenology, abstractly considered, it does not embrace all the facts ex- 
hibited in the structure and activities of the mind and in the history of the mental 
life of mankind. A true classification must be based upon a consideration of the 
whole mental organization and all the phenomena of mental life. The history of 
religion must he considered, as well as the course of Intellectual development- and 
the Spiritual Faculties must be examined, not alone by the Intellect which' can 
only observe their structural order and their phenomenal aspect, but' also by the 
inward consciousness of tbe Spiritual Faculties themselves, by which alone their 
true relations can be subjec'ively known. 

But Dr. Spurzheim did not propeily recognize the new birth, which the religion 
of Cbiist Jesus has shown to be of more importance, even, in the development of 
man, than the natural birth. Hence he was led to form and explain a classification 
of the faculties by an Intellectual process ; a classification which rested upon and 
expressed bis philosophic idea of their nature and action, instead of corresponding 
truly to tbe aetual grouping under which they exist, and wbich has been pointed 
out in a previous paragraph. He was in some measure compelled by his own con- 
sciousness, to recognize aud assent to the spiritual laws to which man is suhject, 
and to conform bis statements to the natural laws of morality. But his clarifica- 
tion and nomenclature fail to present adequately the great and fundamental doc- 
trine of the subordination of the faculties of man to tbe spiritual influence of the 
Divine mind, operating upon and through tbe faculties of the Spiiitual group. 
This defect in bis view necessarily threw the whole subject into the abyss of pole- 
mic discussion ; for bis philosophy violated the consciousness of men, who, not 
being able to discern the defect, and correct it, could not receive the view pre- 
sented by him as a correct statement of the facts of our organization. 

It is of the utmost importance to the success of all educational processes, that 
we have, at the outset a correct nomenclature ; and accurate name for each facul- 
ty. This, in the present stage of our knowledge of the mind, is a task of too 
much importance and difficulty to be treated in a series of brief letters like these. 
I am obliged to leave tbis task to others, accepting and using for the present, the 
names suggested by Drs. Gall and Spurzheim, for the faculties of the Animal and 
Intellectual groups ; arrauging them, however, under a proper and definite classi- 
fication. My care and attention have more especially been drawn to tbe faculties 
of the Spiritual group, and to tbe necessity of framing a more expressive aud ac- 
curate nomenclature for them, than has heretofore been in use among Phrenolo- 
gists. It has seemed to me to be especially necessary, before I could begin to 
make clear the errors of Phrenologists, in the description they have attempted to 
give of tbe grouping of the faculties, that I shouid give a nomenclature of the 
Spiritual Faculties expressive of some truths of their nature and existence wbich 
Phrenologists have not understood. Instead of perceiviog the fact that the facul- 
ties exist in three groups, which groups are independent each of the other, just as 
tbe senses are independent, though their operations coalesce with each other, they 
have treated them by Iutellectual discrimination merely ; and thus have been mis- 
led, by a mere objective philosophy, to follow an arrangement of classes which, 
though as far as it goes it is substantial, is yet artificial. If Dr. Spurzheim had lived 
long enough to carry out his anatomical investigations by pathological proof, and 
had rightly regarded the history of man in his civilized and christianized state, he 
would have been forced to modify his classification by recognizing the Spiritual 
Faculties (which he termed blind), as being the proper ones to lead and direct. 
Instead of dealing with the abstract and artistic relations merely, it is necessary 
to review the history of mankind ; and to adopt a proper classification to present 
the phenomenal life of the Spiritual nature, iu accordance with that history. It 
will be acknowledged by all, that history shows that the Spiritual Faculties have 
had the supreme control. The influence of religious opinions and feeliogs has 
been permaoent; all else has been vaiiable and fleetiug. Yet this fact has never 
been sufficiently recognized by those who have treated of mental science. There- 
fore it is of the utmost importance that we individualize tbis group of faculties, 
and locate each of them accurately, and that we correctly understand their rela- 
tions to one another, and to each ot the other groups, the Intellectual and Animal, 
and apply to them a nomenclature which expresses these facts. I have therefore 
resorted to the Holy Bible, as the sole guide by which the true nomenclature of 
the Spiritual group and its order is made manifest. 



104. 

These are sufficient reasons for assuming a nomenclature, sucb as is marked 
upon the bust ; which is framed especially as a Scriptural and Christian nomencla- 
ture adapted to express the order and nature of the Spiiitual Faculties. 

It is to the systems propounded by Drs. Gall and Spurzheim, that we are in- 
debted for the foundation of Phrenology, the one presenting the significance of 
any peculiar prominence in the general conformation of the brain, and the other 
defining and delinealing in detail the special organs. In these letters I have en- 
deavored briefly to delineate the grouping of the faculties, and the independent 
yet associated action of the groups, recognizing, too, the influence of the Holy 
Spirit through the Spiritual group, and also to show how the brain, as an organ, de- 
pends for its quality, and to some extent for its activity, upon the constituent ele- 
ments of the three vital functions, by which respectively it receives more 
warmth, more plasticity or ductility, or more support from substantial vegetative 
life, by which it is sustained. The reader who is familiar with the points contro- 
verted between Gall aud Spurzhfim will see bow far those differences are solved by 
the view presented in my classification. 

Those who commerce to observe men pbrenologically, should first look at man 
as a whole, and notice the general form of the body, to see how the four tempera- 
ments exist in their general quantitative relations to each other. This practical' 
instruction after a certain number of observations are made, will enable the ob- 
server to see readily, in a given person, wbicb functions of the system predominate, 
in respect to quantity and structural order, aud what the r< lative influence of the 
brain, stomach, lungs, and liver, is iu the organization ; and thus to understand the 
anatomical and physiological conditions to which tbe mentul action is subordinated. 
Each of these functions, it should be remembered, is associated with an auxilliary 
apparatus, constituting a complete system, which requires to be independently 
considered. Each of the four leading organs, the brain, stomach, lungs, and liver, 
may work either harmoniously or inharmouii u ly with the associated organs with 
which it is thus connected. And to receive the hignest development of human 
character, and to attain the end for which man was created, it is needful that each 
organ should be in just proportion in size and activity to the others. The braiu 
should be properly related to the organs of the senses, of sight, smell, taste, hear- 
ing, and touch ; tbe lungs should have the glotiis. chest, and other parts of the res- 
piratory apparatus with which they are associated, sufficiently developed, and 
structurally fitted to inhale tbe atmosphere necessary for the performance of their 
functions ; the ganglions should be in the right proportion, in size, to tbe stomach, 
and properly expressed in form, giving symetry to the whole ganglionic structure 
of the body ; and the liver — which bascbitfly a chemical function, and is active in 
furnishing a supply of fife-giving liquids to the whole system, though it has also a 
cbaracteiistic organic force which the observer must not overlook — with its asso- 
ciated ducts, by which it performs its office of physiologic elimination, must be in 
due proportion to the other functions. It is to be remembered however, that ob- 
servation alone does not determine the quantitative aetion of an organ, but both 
size and activity must be taken iuto view, not only with the liver, but with all the 
other functions. 

Tbe faculties composing tbe Spiritual group occupy tbe topof the bead.and their place 
is designated on the bust by the words, " Region of the Spiritual Faculties, Meditative 
and Intuitive." The Meditative Facul ies, are Steadfastness and Righteousness, and 
are those which ponder upon facts and truths already received into the Spiritual 
consciousness. They have a restraining influence and character in the Spiritual 
group. If they predominate in this grcup, judgments will be given under re- 
straint. If Godliuess precedes their action, their iufluence will be prevenient. 
Tbe Intuitive Faculties are Brotherly-Kindness, Aptitude, Spiiitual Insight, and 
Hope. These are the faculties wlich receive truths through inspiration, by mediate 
transmission from outward objects and phenomenal aspects manifesting themselves 
to the sut ject. When influenced and directed by predominance in Godliness over 
the Meditative Faculties, Steadfastness and Righteousness, they give the capacity for 
invention, sculptuie, painting, oratory, and music, all tbe poetic and literary 
gifts and graces wbicb pervade civiliation ; in a word the mental form of genius, 



Department of Pupltc Instruction, 

SUPERINTENDENT'S OFFICE, 146 GRAND St.. 

New Yoik, Sept. 26, 1866. 



John Heckfr, E*q. ) 

Inspector, 2nd District. $ 

Dear Sir : — 

In accordance with your request, I have carefully- 
perused the full exposition of your views on the subject of classification 
of the pupils of our Public Schools with reference to the respective tem- 
peraments as contained in your answers to the inquiries jropounded by 
Assistant Superintendent Kiddle, Those views are in my judgment of 
the highest practical im. ortance as well to teachers as pupils — based 
upon the soundest principles of physical, mental and moral science, and 
admitting of practical application by every teacher who will take the 
pains of acquainting himself or herself with the principles upon which 
they are founded and from whence they are legitimately and clearly de- 
duced. I should be gLd to see them placed in the hands of all our teachers, 
in the assured conviction that their general adoption would essentially 
advance the best interests of education; while at the same time the full 
and minute analysis given by you of the philosophy and science of in- 
struction, of the grounds upon which it rests, the responsibilities it in- 
volves, the duties it demands, and the constant reference to the immortal 
nature of the beings upon which it acts cannot fail of commending itself 
to the profoundest attention and regard of every faithful and conscientious- 
teacher. 

Very respectfully and truly, 
Your friend, 

S. S. RANDALL, 

City Superintendent. 



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LIBRARY OF CONGRESS 



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